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PURCHASED FOR THE

UNIVERSITY OF TORONTO LIBRARY

FROM THE

CANADA COUNCIL SPECIAL GRANT

FOR

ISLAICLC STUDIES

HANDHound
AT TilE

I^NIVHRSITY OF
TORONTO PRFcc

ry G^tl^

'I HE

PUNJAB AND SINDH MISSIONS

OF THE

THE PUNJAB.SIND AND THE AFGHAN FRONTIER

THE

PUNJAB AND SINDH MISSIONS

OF THE

^VINC AN ACCOUNT OF THEIR FOUNDATION AND PROGRESS FOR
"* THIRTY-THREE YEARS, FROM 1852 TO 1884. ^

The Rev. ROBERT CLARK, M.A.,

Trinity College, Cambridge ; Secretary C.M.S. for the Punjab and Sindh.

^ SECOND EDITION,

CONSIDERABLY ENLARGED;' OF A BOOK ENTITLED "THIRTY YEARS OF
MISSIONARY 'work OF THE C.M.S. IN THE p]JnJAB AND
S^INDH,'i PRINTED IN LAh'oRE, CHIEFLY FOR
"* PRIVATE CIRCULATION, IN 1883.

"Be strong and of a good courage: fear not, nor be dismayed; for the Lord God, even my God,
will be with thee ; He will not fail thee, nor forsake thee, until thou hast finished all the work for
the service of the house of the Lord." — JVords 0/ David, l Chron. xxviii. io.

>•/ CHURCH MISSIONARY SOCIETY, 7, Salisbury Square, E.C.

SEELEY, JACKSON, & HALLIDAYfl|6, 47, 48, Essex Street, Strand.

1885,

CONTENTS.

PAGE

[ntroduction

vii

CHAPTER

The Commencement of the Punjab Missions i

II.

The Missionaries

III.

Statistics

IV.

Geographical Position

The People of the Punjab and Sindh

■• 32

VI.

Umritsur

• ■ 44

VII.

Lahore

.. 103

VIII.

Simla and Kotgurh

.. 126

IX.

Kangra

.. 138

Cashmire

.. 146

Peshawur

... 160

XII.

The Derajat

.. 192

XIII.

The Beluch Mission

.. 213

XIV.

MULTAN

.. 219

XV.

The Sindh Mission

• • 225

XVI.

The Native Church Council

.. 246

XVII.

The Political Aspect of Missions

.. 287

XVIII.

Our Need of Agents

•• 303

XIX.

Our Need of System

... 317

XX.

Our Need of Funds

•• 330

XXI.

Some Difficulties and Dangers

•• 342

XXII.

Conclusion

• • 355

Appendices

.. 369

MAPS.
Map of the Punjab ...
Map of the Mohammedan Lands of the
East

To face Title Page.

To face Page 160.

INTRODUCTION

" Gesta Dei per Francos " (the works of God by means
of the French) was a common expression amongst the
French people many years ago, in days when they
believed in God, and sought for His glory even more
than they do now their own. The subject which is
before us now is " the work of God by means of the
Church Missionary Society" ; not the work of the Church
Missionary Society, or of any of their agents or friends,
but the work which God has wrought through their
means. Like Paul and Barnabas, we would " declare
the things which God has done," " the things which God
has wrought amongst the Gentiles by their ministry,"
how in many places God has not only opened " a door
of entrance " to them, but has also opened " a door of
faith to the Gentiles." We know that the Lord Jesus is
both the Author and the Finisher of faith everywhere.
The work, as far as it is good, is His alone. The glory
is His also. A celebrated Christian of former days
would never say, that " such and such a person helped
me greatly," but that " God helped me very much
through such and such a person." One of our great
Christian Punjab Administrators, General Edward Lake,
on his death-bed, shrank sensitively from the remem-

Vlll INTRO D UC TION.

brance of the good opinion and praises of men, under
a deep sense of his own demerits. He was a man of
whom Lord Lawrence wrote, that " he was one of the
soldier civilians of the North of India, who was an honour
to his Government, a tower of strength to the adminis-
tration to which he belonged, beloved and esteemed by
all with whom he came in contact ; a good soldier, a
good civilian, and above all a sincere Christian." And
yet of himself. General Lake said before he died, " Since
I have tried to live for Christ, what sins, what coldness
of love and formality of service ; and oh ! how one loathes
the praises of men, when one feels how sinful every
action has been." He wished the following words to be
engraved on his tomb : ** This is a faithful saying, that
Jesus Christ came into the world to save sinners." " If
there were a second text," he desired that it might be,
" I will make mention of Thy righteousness, even of
Thine only."

TEE CHiCE IISSIOMI SOCim'S llSSIiS
II TEE MM

CHAPTER I.

THE COMMENCEMENT OF THE PUNJAB MISSIONS.

It was in the year 1846 that an appeal was first made
to the Church Missionary Society by officers of our army
and by civilians in India, to urge them to send Mission-
aries to the Punjab, before the country was annexed
to British India. The resources of the Society were,
however, at that time too limited to allow of this
extension in their operations. The liberal contributions
of the Jubilee year, together with the continued appeal of
civil and military officers, at length prevailed with the
Committee. The Mission was undertaken, and the
Missionaries were appointed.

At the very time that this was taking place in England,
in the year 1850, God put it into the heart of one of His
faithful servants in India, an officer in the East India
Company's Army, who was then quartered with his
regiment in Lahore, to seek, in a very special manner,
for God's glory in making Christ's salvation known in
the Punjab. He was one who, like Cornelius the Cen-
turion, feared God, and gave much alms, and prayed to
God always. His habit was, for some hours every day,
to shut the doors of his closet for prayer, and then
he came forth to act for God, with a purpose and a
courage which were everywhere blessed in all that he

2 COMMENCEMENT OF THE PUNJAB MISSIONS.

undertook. As he loved to pray in secret, so also he
loved to work in secret ; and when the second Sikh War
terminated with the annexation of the whole of Runjeet
Singh's dominions, after the battle of Gujrat, our cen-
turion friend first laboured fervently in his prayers to
God for the country and people of the Punjab, and then
anonymously, and as he thought secretly, sent Rs. I0,000
to the Church Missionary Society, with the request that
they would commence Missionary work in our new
dependency. He did so through a Presbyterian Mis-
sionary, the Rev. John Newton, who, after 51 years
of faithful ministry, still labours in Lahore, revered
and honoured by all, together with the Rev. C. W.
Forman, his son-in-law, and with his sons, all of them
Missionaries, and all working around him, with the ex-
ception of one who now rests from his missionary labours
in God's presence above. Thus happily commenced the
Society's work in the Punjab; and thus commenced also
the intimate relationship of the Church Missionary
Society with the American Presbyterian Board of
Missions, which has now existed for more than 30
years. Whatever others may say, or think, we who
are in the Punjab have seen, and therefore we bear
witness, that God's grace is not confined to any one
Church or people. Dearly as we love our own Church
we have seen that converts are not made only in the
Church of England ; and we have seen also that converts
of the Church of England are not better Christians than
those of other Churches. And we say this, because the
Punjab owes a great debt of gratitude especially to
Dr. Duff and to the Free Church of Scotland in Bengal,
who have sent to this province many of the most influ-
ential and useful Native Christians, who are now labouring
in it, in connexion both with the Church Missionary
Society, and with other Societies. We cannot blind our
eyes to facts ; for we see that God is no respecter of

THE FIRST INSTRUCTIONS. 3

persons, and that in every nation, and in ever)' Church,
they who fear Him, and work righteousness, are accepted
and blessed of Him. We speak not of other matters,
but of God's blessing ; and we wot that whoever God
blesses is blessed, and none can reverse it.

In the Valedictory Instructions which were given on
the 20th June, 185 1, to the two first Missionaries of the
Church of England who were appointed to the Punjab,
the Committee thus spoke : —

" It is hardly possible to describe the advantages and facilities
which maybe connected with the contemporaneous commence-
ment of Christian Missions, and of a Christian dynasty in the
country of the Punjab. Whence, we may ask, comes the blight
upon our Indian Missions ? Why are the Indians last, and the
Negroes and New Zealanders first ? Because upon the soil of
India for a century and a half, a Christian Government frowned
upon all attempts to preach the Gospel to their pagan subjects.
It would appear as if this had interposed a retributive delay
before the hope of the Christian Missionary shall be fulfilled
and hence we may trust that if the tidings of a Saviour's advent
be spread with the first introduction of a Christian Govern-
ment, a mighty impulse and advancement will be given to the
Christian cause."

"The Committee must point to another encouragement
Though the Brahmin religion still sways the minds of a large
proportion of the population of the Punjab, and the Mahomedan
of another, the dominant religion and power for the last century
has been the Sikh religmi, a species of pure theism, formed in
the first instance by a dissenting sect from Hinduism. A few
hopeful instances lead us to believe that the Sikhs may prove
more accessible to Scriptural truth than the Hindus and
Mahomedans, if a i^^ leading minds be won to Christ It
may be hoped at least that the Sikh religion has so far broken
the spell of the more ancient systems, as to loosen their hold
on the minds of the people."

''The Committee allude to these hopeful circumstances not
only to encourge, but to direct the Missionaries in their future
proceedings. They indicate the duty of as wide an extension
as possible of Missionary effort, that Christian instruction may
be everywhere identified with Christian rule, and that while the
petals open, and the ancient superstitions prostrate, the year of
Jubilee may be proclaimed throughout the whole land."

B 2

4 COMMENCEMENT OF THE PUNJAB MISSIONS.

Thus was commenced in a very little way a very great
work, which has gone on, and has prospered, ever since.
A little vine was then planted, which has taken root, and
it is gradually spreading itself over the land. The water
of life given to some civil and military officers, and espe-
cially to one who was then a Captain in the East India
Company's Army, became in them a well of water,
springing up unto everlasting life, from which rivers of
living water are now flowing copiously forth into many
parts of the land.

That time was one when, by God's mercy, there were
many great Christian heroes in the Punjab. Sir Henry
Lawrence was then at the head of the Board of Admin-
istration. His letter of welcome to the Missionaries, and
his subscription of Rs. 500 a year to the Mission, showed
the importance which he attached to the work which
they were commencing. His immediate colleagues were
Mr. John Lawrence, afterwards Lord Lawrence of the
Punjab, and Sir Robert Montgomery. There was a
galaxy then of able administrators, with noble earnest
hearts, around them, in Mr. (afterwards Sir Donald)
McLeod, Major (afterwards Sir Herbert) Edwardes,
Mr. Arthur Roberts, Mr. Edward Thornton, Major
(afterwards General) Edward Lake, Major (afterwards
General) Reynell Taylor, and many others. They were
men who honoured God, and who were therefore men
who were themselves honoured of God ; and they
speedily rose to great distinction. They were men who,
in their simple faith towards God, never, as a rule, asked
for any office, and never declined one ; whose chief desire
consisted neither in personal profit nor pleasure, but in
the performance of duty ; and whose great aim lay in
putting themselves into right relations with every one
around them, for the benefit of all. They were men who
never hesitated to let the success of their administration,
and their own credit and position, depend on the results

CHRISTIAN RULERS IN THE PUNJAB. 5

of their Christian action and example. They therefore
became many of them the founders of our Punjab Mis-
sions. They were willing to stand or fall, and to let our
empire stand or fall, on this issue. And they stood, and
they prospered ; and the empire also stood and prospered
under their administration. '' If any man serve Me!'
said Christ, " him will My Father honour." They served
Christ and His Father honoured them.

Those were days in which governors and rulers lived
not only for the punishment of evil-doers, but for the
praise of them who do well (i Pet. ii. 14, and Rom. xiii.
3), days in which both the Bible and Prayer Book were
believed in ; when magistrates thought it not only their
duty to execute justice, but were diligent also to main-
tain truth, and were not ashamed to pray for grace to do
it ; when Rulers " inclined to God's will and walked in
His ways," and sought " the advancement of God's
glory and the good of His Church," as well as " the
safety, honour, and welfare of Her Majesty and her
Dominions " ; when men " so ordered and settled their
endeavours upon the best and surest foundations, that
not only peace and happiness and justice, but that truth
and piety might be established in the land." They
first in all their thoughts and words and works sought
God's honour and glory ; and then " studied to preserve
the people committed to their charge in wealth, peace,
and godliness." '

The Mutiny of 1857 then came. Our rulers had
acknowledged and borne testimony to God by their
actions ; and God by His actions then acknowledged
and bore witness to them ; and many of them became
the saviours of India, as much as the Judges in days of
old were the saviours of Israel. And then they gave all
the honour to God. Mr. (now Sir Richard) Temple,
then Secretary to the Chief Commissioner Sir John
Lawrence, wrote : " In recounting the secondary human

6 COMMENCEMENT OF THE PUNJAB MISSIONS.

causes of the safety of the Punjab during the crisis, it
should never for an instant be forgotten that the first
cause was the mercy of Providence. No doubt, humanly
speaking, the Punjab possessed great advantages, but all
were as nothing without the support of the everlasting
arm of Almighty God, to whom alone therefore be all
the praise." Like the valiant champions, the Judges of
Israel of old, they said : " Lord, Thou hast done all these
things, not we ; to Thee be all the glory." Each one of
them practically said : " The Lord did it all, not man ;
still less L" Thus King David also in 2 Sam. xxii. attri-
buted all his success to God alone. The Punjab then
stood forth as a greatly honoured Province. We read of
it in every history of the times ; and it prospered. Both
rulers and people prospered exceedingly.

Our Punjab heroes were many of them very humble
and prayerful men ; and it was this which gave them
their power. Sir Donald McLeod thus writes of himself :
" I have often thanked the Almighty that He formed
me with weaknesses greater than the most of mankind,
which forcibly led me to an unbounded reliance on Him,
and led me to suppose that He had intended me to be a
vessel formed to honour. ... In my consciousness of
weakness and the prayers of many good men lies my
strength ; and well do I know that if I should ever cease
to look above for guidance and strength, I must fail."*

How necessary the duty, which is incumbent on all
Christians, to " make supplications, prayers, interces-
sions, and givings of thanks, for kings and for all that
are in authority, that we may lead a quiet and peaceable
life in all godliness and honesty." We may often with
advantage make use of the petitions of our Prayer Book
in the service for the accession of our Queen, that God's
wisdom may be our Rulers' guide, and that His arm
may strengthen them ; so that justice, truth and holi-

* From General Lake's sketch of Sir Donald McLeod's Life.

PRAYER FOR RULERS. 7

ness, that peace and love and every virtue may flourish
in our days ; that they ever trusting in His goodness,
and protected by His power, and crowned with His
grace and favour, may continue before Him in health,
peace and honour ; that the world may acknowledge
God to be ever their defender and mighty deliverer.

The eminent Missionary Swartz, as early as i/Q^?
after he had been 46 years a Missionary in India, in
speaking of some true servants of God who were in
India in his time, wrote : " In spite of ridicule they are
the pillars, which support the State more than all political
machines;" and again, "one thing I affirm before God
and man, that if Christianity in its plain and undisguised
form is properly promoted, the country will not suffer,
but be benefited by it." And when he died in 1798, the
Directors of the East India Company erected to him a
marble monument " in testimony of the deep sense they
entertained of his unwearied and disinterested labours in
the cause of religion and piety." It was thus that our old
Honourable East India Company, for the first time we
believe, gave public honour to a Missionary, as they
have often done since, in spite of the opposition which
many individuals, conscientiously no doubt, though most
mistakenly, have given to Missionary work in India.
The benefits which Missions have given to India are
now almost everywhere conceded.

Lord Lawrence's opinion of Missionary work is given
in his Life, Vol. II., p. 609, where we read the following
words : —

*' I believe, notwithstanding all that the English people have
done to benefit India, the Missionaries have done more than
all other agencies combined. Such has been the effect of their
earnest zeal, untiring devotion, and fhe excellent example
which they have, I may say, universally showTi to the people,
that I have no doubt whatever, that in spite of the great masses
of the people being intensely opposed to their doctrine, they
are as a body remarkably popular in the country. It seems to

8 COMMENCEMENT OF THE PUNJAB MISSIONS.

me that, year by year, and cycle by cycle, the influence of these
Missionaries must increase, and that in God's good will, the
time may be expected to come, when large masses of the
people, having lost all faith in their own, and feeling the want
of a religion which is pure and true and holy, will be converted
and profess the Christian religion, and having professed it, will
live in accordance with its precepts."

As regards the general principle of the relations of
Christianity and Christian teaching to our Indian Govern-
ment, Lord (then Sir John) Lawrence thus expresses
himself in his celebrated minute, written just after the
Mutiny : —

"Sir J. Lawrence has been led, in common with others,
since the occurrence of the awful events of 1857, to ponder
deeply on what may be the faults and shortcomings of the
British as a Christian nation in India. In considering such
topics, he would solely endeavour to ascertain what is our
Christian duty. Having ascertained that, according to our
erring lights and conscience, he would follow it out to the
uttermost, undeterred by any consideration. Measures have
indeed been proposed as essential to be adopted by a Christian
Government, which would be truly difficult or impossible of
execution. But on closer consideration it will be found that
such measures are not enjoined by Christianity, but are contrary
to its spirit. Sir John Lawrence entertains the earnest belief,
that all those measures which are really and truly Christian can
be carried out in India, not only without danger to British rule,
but on the contrary with every advantage to its stability.
Christian things done in a Christiafi way will never ^ the Chief
Co7nmissioner is convinced^ alienate the heathen. About such
things there are qualities which do not provoke nor excite distrust^
nor harden to resistance. It is when unchristian things are done
in the name of Christianity ; or when Christian things ai'e done
in an U7ichristian way^ that mischief and danger are occasioned.
Having discerned what is imposed upon us by Christian duty,
and what is not, we have but to put it into practice. Sir John
Lawrence is satisfied that within the territories committed to
his charge, he can carry out all those measures which are really
matters of Christian duty on the part of the Government.
And further he believes, that such measures will arouse no
danger ; will conciliate instead of provoking ; and will subserve
the ultimate diffusion of the truth among the people."

LORD LAWRENCE ON MISSIONS. 9

"Finally, the Chief Commissioner would recommend that
such measures and policy, having been dehberately determined
on by the Supreme Government, be openly avowed and acted
upon throughout the Empire ; so that there may be no diver-
sities of practice, no isolated tentative or conflicting efforts,
which are indeed the surest means of exciting distrust ; so that
the people may see that we have no sudden or sinister designs ;
and so that we may exhibit that harmony and uniformity of
conduct which befits a Christian nation striving to do its duty."
— Life of Lord Lawrence y Vol. II., p. 323.

CHAPTER I-I.

THE MISSIONARIES.

Seventy-four Missionaries (exclusive of their wives
and of all Lady Missionaries) have been sent out from
England by the Church Missionary Society to the Punjab
and Sindh Missions since the year 1851, of whom thirty-
three are still connected with the country. Twenty-four
have retired from the service of the Society, and seven-
teen have died.

Amongst those who have retired from the Society are
Bishop French, who, after labouring for twenty-eight
years as a C.M.S. Missionary, was made Bishop of
Lahore in 1878 ; Bishop Ridley, who when unable to
return to Peshawur, on account of severe illness, ac-
cepted the Missionary Bishopric of Caledonia, in North-
West America ; Mr. Bruce, who after several years of
faithful service in Umritsur and Dera Ismail Khan, left
the Punjab to found the Church Missionary Society's
Persia Mission at Julfa near Isfahan, where he still
labours ; Dr. Trumpp, the well-known Philologist, who
after writing Grammars of the Sindhi and Pushtu lan-
guages at Kurrachi and Peshawur, translated the Punjabi
Grunth in Lahore for the Government of India, and is
now a Professor at Munich ; Dr. Prochnow, who after
several years of Missionary labour in Kotgurh, returned
to Germany to take the place of Pastor Gossner at
Berlin ; the Rev. J. Barton, who now occupies Simeon's
pulpit in Cambridge ; and the Rev. F. H. Baring, the
first cousin of a late Viceroy, who left the Umritsur

FORMER PUNJAB MISSIONARIES. II

Mission to found a Mission of his own in Batala, which
he still maintains at his own expense.

Amongst the Punjab and Sindh Church Missionary
Society's Missionaries who have died, we may mention
Dr. Pfander, one of the greatest Missionaries who have
ever come to India, who, through his " Mizan-ul-Haqq"
and other works (some of which were written in Persia
before he came to India, and others in Agra), has laid
bare the errors and fallacies of Mahomedanism, and laid
open the truths of Christianity to the Mahomedans of
India, Persia, Turkey, and Arabia, more than any other
man has ever done ; and who, when he left Peshawur,
and could no longer live in India, sought to enlighten
Constantinople ; the Rev. T. H. Fitzpatrick, the first
Missionary of the Church of England in the Punjab,
who laid the foundations of the Umritsur and Multan
Missions ; the Rev. R. B. Batty, 2nd Wrangler and 2nd
Smith's Prizeman, and Fellow and Tutor of his College
in Cambridge, who died at Umritsur ; the Rev. J. W.
Knott, Fellow and Tutor of his College at Oxford, who
died in Peshawur ; the Rev. Frederic Wathen, who
died in Dalhousie ; Dr. Elmslie, the well-known Medical
Missionary in Cashmire, who died at Gujrat ; the Revs.
J. H. Merk and C. Reuther, who died in Kangra ; the
Rev. G. M. Gordon, who died a martyr's death in trying
to help wounded English soldiers in Candahar.

Of the 33 C.M.S. European Missionaries who are now
connected with the Punjab, 4 are Medical Missionaries,
in Cashmire, Dera Ghazi Khan and Umritsur ; 3 are
Lay Missionaries, and 26 are Clergymen. The Church
Missionary Society has also 1 1 Native Clergymen in the
diocese ; making the whole number of Church Missionary
Society's clergy (exclusive of Medical and Lay Mis-
sionaries) to be 37.* There are also 20 ladies from

* The other clergymen in the Diocese, according to the Indian Diocesan

12 THE MISSIONARIES.

England of the Church of England Zenana Missionary
Society (besides the wives of English Missionaries) who
are working in connexion with the Church Missionary
Society's Missions.

In the Report of the Secretary of State and Council
of India on " The Moral and Material Progress and Con-
dition of India!' published by the House of Commons in
1873, we read that " The view of the general influence of
the teaching of Missionaries, and of the greatness of the
revolution which it is silently producing, is not taken by
Missionaries only. It has been accepted by many dis-
tinguished residents in India, and experienced officers of
the Government. WITHOUT pronouncing an opinion

UPON THE MATTER, THE GOVERNMENT OF INDIA
CANNOT BUT ACKNOWLEDGE THE GREAT OBLIGATION
UNDER WHICH IT IS LAID BY THE BENEVOLENT EXER-
TIONS MADE BY THE MISSIONARIES, WHOSE BLAMELESS
EXAMPLE AND SELF-DENYING LABOURS ARE INFUSING
NEW VIGOUR INTO THE STEREOTYPED LIFE OF THE
GREAT POPULATIONS PLACED UNDER ENGLISH RULE,
AND ARE PREPARING THEM TO BE IN EVERY WAY
BETTER MEN AND BETTER CITIZENS OF THE GREAT

Empire in which they dwell." — \_Page 129.]

This is true both of the whole of India, and of the

Punjab also.

We will give a brief account only of two Missionaries

of the C.M.S. who have come to the Punjab. The first

shall be that of Dr. Pfander, from the pen of Sir Herbert

Edwardes, who wrote thus in 1866 : —

"During the three years of 1855 to 1858 I knew much of
Dr. Pfander, and of his work, and have always looked back to

Directory for 1884, are 23 Government Chaplains, 4 Clergymen of the
Additional Clergy Aid Society, 4 English and 3 Native Clergy of the
Society for the Propagation of thie Gospel, 4 Clergy of the Cambridge
University Mission, and 6 other Clergymen. There are thus 81 Clergy,
men in the Diocese of Lahore, of whom 37 are connected with the
Church Missionary Society.

DR. PFANDER. 13

him as a chief in the Mission band. Who that ever met him
can forget that burly Saxon figure, and genial open face, beam-
ing with intellect, simplicity, and benevolence. He had great
natural gifts for a Missionary ] a large heart, a powerful mind,
high courage, and an indomitable good humour, and to these,
in a life of labour, he had added great learning, practical wisdom
in the conduct of Missions, and knowledge of Asiatics, espe-
cially Mahomedans. Indeed his mastery of the Mahomedan
controversy was in India, at least, unequalled. He had
thoroughly explored it, and acquired the happy power of treat-
ing it from Asiatic points of view, in Oriental forms of thought
and expression. His refutations of Mahomedanism and ex-
position of Christianity were all cast in native moulds, and had
nothing of the European about them. They might have been
written by a Mullah ; and yet Mullahs found that they set up
the cross, and threw the crescent into eclipse. The Moslem
doctors of Turkey, Persia, Afghanistan, and India have never
had such a bone to pick as Pfander's Mizan-ul-Haqq, or the
' Balance of Truth.'

" It was in the Indian Mutiny, however, that the character of
Pfander appeared at the height of Christian dignity. The City
of Peshawur, with its 60,000 bigots from Central Asia, was at
no time a pleasant place for the messenger of Christ, and in
1857, when the fanaticism of both Mahomedans and Hindus
was stirred up from the very dregs, it required something of
the courage that ' fought with beasts at Ephesus ' to go down
into that arena, with no weapon but the Bible. Yet Pfander
never suspended his preachings in the open street throughout
that dreadful time. Bible in hand, as usual, he took his stand
on a bridge or in a thoroughfare, and aUke without boasting
and without fear, proclaimed the truth and beauty of Chris-
tianity while the Empire of the Christians in India was tremb-
ling in the balance. On no occasion was any violence offered
to him.

" Sir John Lawrence, when Chief Commissioner, used to say
(with reference to discussions about the policy of Missions in
India) that ' nothing but good could come from the presence
of a man like Dr. Pfander anywhere ; ' and General Nicholson,
who was in charge of the district of Peshawur, till called on to
take command of the Punjab flying column during the Mutiny,
and who had every opportunity of knowing the feeling of the
people, gave Dr. Pfander a confidence that was usually hard to
win."

Dr. Pfander v^as a Missionary from the North- West

14 THE MISSIONARIES.

Provinces. He went to Peshawur from Agra in the
autumn of 1854, and left Peshawur, and India also, in
the spring of 1858.

The second Missionary of whom we shall speak is the
Rev, J, W. Knott; and we gather our information
from two " In memoriams " ; in the signature of one
of which (E. C. S.) we recognise the initials of the Rev.
E. C. Stuart, the then Secretary of the C.M.S. in Calcutta,
and now Bishop of Waiapu, New Zealand ; and in that
of the other (V.) the initial of the present Bishop of
Lahore. We shall give our account, as far as possible,
in their own words.

Mr. Knott was not long a missionary in the Punjab.
It was on the 5th January, 1869, that the Society took
leave of him in the C.M.S. Committee Room in London ;
and on the 29th June, 1870, he fell asleep in the C.M.S.
Mission House in Peshawur.

He was educated at King Edward's Grammar School
in Birmingham, under the same great teacher. Dr. Prince
Lee (the late Bishop of Manchester), by whom Dr. Light-
foot, now Bishop of Durham, Dr. Benson, now Arch-
bishop of Canterbury, and Dr. Westcott, Regius Pro-
fessor of Cambridge, were also educated. At the usual
age he proceeded to Oxford, where in due time he
obtained a Fellowship at Brazenose. It was there, in
Oxford, that he threw himself with all the indepen-
dence of his mind, and with all the strength and almost
vehemence of his natural character, into the extreme
views which he afterwards eschewed. To adopt a course
by halves was impossible to him, and he embraced the
tenets of the High Church party, from the ardent per-
suasion that they would be powerful to draw men out
of sin, and bring them to God ; and that a mediating
priesthood on earth was a wholesome auxiliary to the
mediatorial priesthood of the God man Jesus Christ.
Never perhaps were views more sincerely adopted with

REV. J. W. KNOTT. 1 5

the desire to glorify God in the salvation of souls ; never
perhaps were they more self-sacrificingly laid aside at
the risk of the loss of bosom friendships, or with a manlier
confession, that the opinions with which all his ante-
cedents, sympathies, interests and convictions had been
bound up, on which he staked his credit as a minister
of the Gospel, and framed his life and teaching, were
after all in practice ineffectual to win souls. He had
been appointed by Dr. Pusey to St. Saviour's Church in
Leeds, which was a kind of northern fortress and com-
manding watch-tower of the extreme High Church party.
There was a monastic or all but monastic establishment
for the vicar and his curates, where asceticism and
austerity were practised far beyond that sound and whole-
some mean which the Church of England inculcates.
There was the frequent Confessional, to which some of
the young men of Leeds, and many more of the young
women from the great manufactories resorted ; on some
of whom considerable pressure had to be exercised,
and much ministerial authority exerted, to prevent
their going over to Rome. There was at the same
time an awakening and alarming style of preaching,
highly sacramental and sacerdotal, with much also of
simple evangelical preaching of the Cross of Christ, and
of the absolute necessity of heart conversion and the
new life. A time of agonising heart struggle and inde-
scribably deep heart searching followed ; and the result
was the determination to resign St. Saviour's, at all
hazards, contrary to the earnest solicitation of the famous
party leader, amongst whose followers he had been till
then enlisted. This reached its crisis after some three or
four days of such wrestling and conflict as none can know
but those into whose spiritual experience it has entered.
In after years Mr. Knott put his finger on that time
as the turning point of his whole life ; a period of horror
and great darkness, of pangs as of death itself, from

l6 THE MISSIONARIES.

which he was brought up again to light and liberty and
life ; to rest and peace ; to joy in God unspeakable ; to
singleness of purpose and aim, and entireness of self
consecration ; and to a fullness, freshness, clearness of
God's truth, and a power and freedom in enunciating it,
which have not often been surpassed. It all witnessed
to the personal anointing of the Comforter, and to close
heart dealings and communings, not with abstract truth,
but with Him who is the living Truth ; and who had
touched his lips with a live coal, so that a radiance and
bright glow of love and power diffused itself both in the
pulpit and the pastoral visit, and in the working hours of
life ; and its genial sparkle made the most ordinary inter-
course with him refreshing, gladdening and edifying.

In a letter written afterwards, in March, i860, to one
in high position in the University of Oxford, Mr. Knott
wrote : — " I believe now that the Sacerdotal Sacramental
system, which is commonly called Tractarianism, is both
untrue, and wrong, in its practical issues ; that it dis-
honours both the Son and the Holy Spirit, obscuring
their work, offices, and persons, and hindering the real
conversion of sinners ; and, even those who have been
converted, from filial access to the Father through the
Son, and by the Holy Spirit ; and so from true holiness.
My going back to this system I should feel for myself to
be sinful .... I am very sorry for Dr. Pusey. He is
naturally wounded about St. Saviour's. But my position
there was a very trying one. Differing from him so widely,
it was altogether a false position for me to be in."

On leaving Leeds he became first a curate, at Syden-
ham ; and then took an independent charge at Roxeth,
Harrow ; and afterwards at East Ham, Essex.

The example and the words of Mr. French attracted
him to India, having long had an irrepressible con-
viction, which took possession of his soul, that God had
work for him to do there. He sailed with Mr. French

REV. J. W. KNOTT. 1/

for Bombay and Kurrachee early in 1 869. At this time
he was making a close investigation of the Mahomedan
system. Soofeism too had much occupied his attention ;
and few men ever came to India so thoroughly equipped
and armed at all points, or such a finished master of
the special subjects which belonged to his vocation.
With reference to his becoming a Missionary in India
he said, " Is there not a cause ^ " and then in speaking
of Mr. French's College in Lahore, he said —

" I feel the particular crisis of the Church in India to be so
solemn as to constitute a call upon us all for our sympathy and
effort ; because as the foundations are laid, such will the build-
ing be. The tendency given now, the impulse given now,
although it may be very feeble, may have noble results in the
future. And I hope the opening of an institution for real
Biblical instruction in the Punjab, amongst the energetic races
of that country, will have the most beneficial effect, and that it
will please God to endow many with the power of the Holy
Ghost. Our great desire is that the Church of India should
be founded upon a full knowledge of the Scriptures of God ; and
that whatever may be the measure of our ability in other respects,
we may be mighty in the Scriptures ; because it is on this
foundation that the arrangements of this institution are to be
founded ; and it is of great importance that at such a time as
the present a continuing impulse should be given in this
direction."

His service in India was but short. After a few
months' residence with Mr. French in Lahore, he marched
with him into the Hazara Valley, and then (as he was
ignorant of Pushtu, which is spoken in Hazara) he went
on to Peshawur. The Chaplain of Peshawur had fallen
sick, and he took the English services for him. On the
Sunday preceding his death he had taken three services
for the English troops. On Monday, though not feeling
well, he was able to take a drive with a dear Christian
friend. He remarked to him that " everything was un-
certain, but he felt safe in Christ and was not anxious."

He also said as he passed the prayer meeting, " How

Ig THE MISSIONARIES.

I should like to go and join them ; but I suppose I
ought not. I hope they will remember me m their
prayers" .... And then, "They little know it; but all
these soldiers are here on account of this little mission. _
On his return to his home he conducted the Hindustam
service for the Native Christians, and then asked a servant
to pour water on his head. During the night delirium
came on, and Dr. Bellew, who lived next door, was called
in, and was very anxious about him. On the Tuesday
morning there were symptoms of effusion on the brain,
and about 1 1 o'clock he had a seizure of heat apoplexy,
and after about four hours of perfect unconsciousness he

gently passed away. .

In his will he had directed that he should be "buried
according to the order of the Common Prayer, without
the addition of any form or ceremony ; but that il it
were thought convenient, the Gospel might be preached
and Gospel Hymns sung at the time of his burial,
besides the prescribed service."

Nearly every officer in the station was present at his
funeral, and upwards of 500 of the men obtained leave
to attend. There were many mourners who bewailed
his death both in India and England. One who was
not of the Church of England wrote :-" The Church
Missionary Society has in him lost a man of unusual
self-denial and self-consecration. He was willing to
welcome every Christian, and all who loved the Lord
were dear to him. He believed that the standing aloof
from others, whom God has equally blessed with the
work of the Holy Spirit in their hearts-th.s break m
the love of the body of Christ-was the schism that is
condemned in God's Word, and not those differences in
which Christians may well agree to differ. If all the
clergy of the Church of England held the same opinions
there would be little dissent." Another friend wrote :-
" It is quite impossible for me to give you any idea as to

REV. J. W. KNOTT. I9

the extent of his influence, or of the great good he was
doing in the station. Every one respected and loved
him."

The following inscription was placed as a memorial
tablet to his memory in Roxeth Church, Harrow : —

"Sacred to the memory of John William Knott, M.A.,
Fellow of Brazenose College, Oxford ; the first Incumbent of
this parish, and afterwards Vicar of East Ham. A man of
extensive learning, and greatly honoured and loved by many
friends ; glorying in nothing save the love of our Lord Jesus
Christ ; and, constrained by love, he went to India as a Mis-
sionary of the Church Missionary Society, and after a briet
service of eighteen months he died at Peshawur on the 28th
June, 1870, aged 48. 'Except a corn of wheat fall into the
ground and die, it abideth alone ; but, if it die, it bringeth
forth much fruit' "

C 2

CHAPTER III.

STATISTICS OF THE SOCIETY.

There are 15 large central stations, and 13 branch
stations, of the Church Missionary Society in the Pun-
jab and Sindh. The number of Native Christians, which
in 185 1 was nil, is now 1,501, of whom 815 are adults
and 499 are communicants.''^ The number of baptisms
in 1883 was 117, of whom 36 were adults. The Native
Christians of the Church Missionary Society in 1883
contributed Rs. 2,312 to religious purposes. The number
of catechists is 20, and of Bible women and female
Christian Teachers 49.

The Society maintains a Divinity College in Lahore,
and (together with the Zenana Society) four Native
Christian Boarding Schools, and no less than 71 Anglo-
vernacular and Vernacular boys' and girls' schools, con-
taing 4,172 boys and 1,164 ghls, or 5,336 children ; with
264 teachers, of whom 63 are Christians and 201 are
Hindus or Mahomedans. These schools are carried on
at an annual expense of Rs. y'j,2)Zi, of which Rs. 29,757
are received from Goverment grants, Rs. 13,847 from
the Home Society, and the remainder from fees and
local subscriptions.

The Church Missionary Society's Missions in the
Punjab and Sindh are carried on at an annual cost
to the Home Society of Rs. 144,704 ; to which must be

* According to the Government Return there were at the last Census
of 1&81, 3,823 Native Christians in the Punjab. There are now 2,475
Protestant Native Christians belonging to the Church of England, of
whom 1,501 belong to the Church Missionary Society.

STATISTICS. 21

added the large sum of Rs. 93,530 received and ex-
pended in the different Missions, from Church Offer-
tories and Collections, Donations and Subscriptions,
School fees and Government grants-in-aid. The amount
received in the Punjab from Offertories and Church
Collections last year was Rs. 5,244 ; from Subscrip-
tions and Donations, Rs. 25,163 ; from School fees,
&c., Rs. 34,421, and from Government grants-in-aid,
Rs. 28,701.

CHAPTER IV.

THE GEOGRAPHICAL POSITION OF THE PUNJAB AND
SINDH CHURCH MISSIONARY SOCIETY'S MISSIONS.

I. — Otir Frontier Line of Missions.

It may be thought by some persons that the location
of some of the Church Missionary Society's Missions
has been made at hap-hazard. We beheve that their
estabhshment in their present positions has been ordered
by the direct Providence of God. The Gospel must be
preached in the whole world for a testimony to all
people before the end comes. It would seem as if, in
God's Providence, the greater part of the Punjab and
Sindh Missions has reference as much to the many
tribes of Mahomedan or Heathen countries which lie
beyond our borders as to the people of the Punjab and
Sindh. If we examine carefully the distribution of our
Punjab and Sindh Missions, we are at once struck with
the fact that the greater part of them are as it were out-
posts, situated on the very verge of the long line of our
North-West Frontier, which is dotted with our Missions
at short intervals the whole way from Simla to Kur-
rachee. Our Missions begin at Simla and Kotgurh,
amongst the Hill tribes who dwell between the Punjab
plains and Thibet and Eastern China. Dr. Prochnow and
other Missionaries have often itinerated in these Hills,
and brought the message of the Gospel to the doors of
many people. We then go on through Kulu (an out-
station of Batala) to Kangra, the chief city in a large
and populous district, comprising many Frontier States.

THE FRONTIER MISSIONS. 23

From Kangra we proceed onwards to Caskmire, with its
tributaries of Ladak and Iskardo, stretching out in the
direction of Yarkund, which is continually visited by-
merchants, and to which the Pohtical Mission of Sir
Douglas Forsyth was sent from the Punjab by our
Indian Government. Iskardo has been lately visited by
Dr. Neve of Cashmire. If we follow our Frontier line
we come next to Hazara and Abbottabad, out-stations
of the Peshawur Mission ; and then we come to Peshawiir
itself, whose influences affect Chitral, and Kafiristan, and
almost every Afghan tribe from the Indus to Cabul.
We remember that Kafiristan has been several times
visited by Native Missionaries from Peshawur ; and that
Cabul itself has been visited by the Rev. Imam Shah
of Peshawur. If we pass onwards along our Frontier
line we see that our Missions at Biumoo and Dera
Ismail Khan bear on the Hill tribes which lie between
them and Candahar; that the Dera Ghazi Khan Mission
is one especially intended for Beluchistan ; and that the
Multa7i Mission, with its out-stations at Bahawulpore,
Shujabad and Muzaffarghar, brings Christian influences
to bear on the tribes on both sides of the Indus, and
connects our Punjab Misssons with those of Sindh. The
Rev. C. Merk is now at Quetta, on the direct highway to
Candahar. We then pass onwards to the Sindh Missions
in Sukkur, and Hyderabad and Kurrachee, which flank our
Frontier line quite down to the sea. The influences of
these Frontier Missions should not only reach to Can-
dahar, where our Missionary Gordon for a time lived,
and where he died ; but they should penetrate to Merv
and Bokhara, and to Kokan and Herat, which lie on our
highways of communication, and are visited constantly
by our Indian Merchants. We should shake hands In
one way or another with our Missionaries in Persia,
which were visited last year by our Bishop of Lahore.
We should bring Christianity to bear on Muscat in

24 GEOGRAPmCAL POSITION OF THE MISSIONS.

Arabia, and Bushire, and Shiraz, which have been visited
not only by our Bishop, but also by our Missionary, Mr.
Bambridge of Kurrachee, who has opened out commu-
nications with Mr. Hodgson at Baghdad. We see here
how our whole Punjab Frontier border is thus studded
from the one end to the other with Missions of the
Church Missionary Society.

It is astonishing in how many languages our Mis-
sionaries are working in these Missions ; and they are
making translations of the Scriptures or writing or
translating books in them all. Not only are Urdu,
Hindi and Punjabi thus utilised for Missionary pur-
poses, but Sindhi, Gujerati, Persian, Beluchi, Pushtu and
Cashmiri, to say nothing of the Brahui, Multani and
Thakari dialects, are all of them contributing to the
spread of Christian knowledge. Mr. Shirt is translating
the Scriptures and other works into Sindhi in Hydera-
bad. Mr. Lewis has translated the Gospel of St.
Matthew into Beluchi at Dera Ghazi Khan. Messrs.
Hughes, Jukes, and Mayer are translating and writing
books in Pushtu, in Peshawur and Bunnoo. Drs. Pfander
and Bruce (a late Punjabi Missionary) have written
much in Persian. Mr. Wade has published the whole of
the New Testament, and a part of the Book of Common
Prayer, in Cashmiri. Our honoured Bishop, and many
Missionaries, Lady Missionaries, and Native brethren
also, have written or translated many books in Urdu and
Punjabi.

We do not, therefore, think that our Frontier Missions
of the Punjab have been established at hap-hazard. It is
true that they have been commenced at many different
times, by many different individuals, and in many different
ways. The originators of the Missions have had no com-
munications with each other respecting the localities
which have been chosen. Nor has the Society at home,
as far as we know, or any of its friends, when acting as

god's providence in missions. 25

they did, even clearly understood the way to which they
were led. It does not appear that they had any plan of
operations before their eyes. They simply followed the
Providences of God, as one after another they mani-
fested themselves. Without looking much to circum-
stances, or studying the position of Missionary stations,
they merely accepted the call of God wherever they
saw it. We observe that those persons generally ob-
tain the most help, and receive it just at the time they
need it, who do not too much study circumstances, but
who fix their eyes the most intently on the Master
whom they serve, whom they expect to guide them, and
to act for them. Man's wisdom thus consists in watch-
ing the precious seasons for sending forth the feet of
the labourers, and sowing the good seed as God gives
the opportunity and the call. They do not look so
much at the work as they do to God ; and thus they are
often led onwards, not knowing whither they go.* We
doubt whether one out of a hundred of the Society's
best friends, either at home or in India, even yet knows
what they themselves are doing, or understands clearly
what our Missionary position now is, along the whole
length of our great Frontier border. When we begin to
consider it, we are at once struck with the conviction

* The following are some of the great principles which, from the very
commencement of their existence, have ever practically guided the Church
Missionary Society in all its undertakings. They are enunciated by
the Rev. John Venn, one of the earliest Founders of the Society, and
are found in page 100 of Archdeacon Pratt's "Ecclesiastical Notes": —

All success to be sought from God's Spirit. God must be sought on
all occasions.

God's Providences must be followed, not anticipated. We must wait
for His motions.

Success will depend, under God, on the persons sent on the mission.
They must be taught out of heaven ; have heaven in their hearts ; tread
the world underfoot.

God must make men ; we cannot.

Missions come from small beginnings. A large commencement " mole
ruit su4."

We must await God's time. " Cunctando restituit rem."

26 GEOGRAPHICAL POSITION OF THE MISSIONS.

that, as far as we know, it is unique. We believe that it
has been so ordered by God Himself, and that it has
been so for a great end.

If we accept the position in which God's Providences
have placed us, and try to realise the vast opportunities
which He has given us, we have then to consider what
kind of agencies we require to fulfil these great responsi-
bilities. Our Frontier line of Missions is like one of our
great Punjab Canals, which is made to irrigate and fer-
tilise the waste and barren lands, which lie on both sides
of its course, and we remember that, with very few excep-
tions, there are absolutely no Christian Missions beyond
us. We may travel Eastward, Northward, and West-
ward— to the confines of China, to almost the Arctic
regions, or to Palestine and Constantinople — without
meeting (with the exception of the Moravian Missions
in Lahoul, and a few scattered Missionaries in Persia
and Armenia), as far as we know, with any living Chris-
tianity at all. It is from our Punjab Frontier line, and
with it, as our basis of operations, that Christianity must
advance onwards to countries where it is yet unknown.
It would seem as if a work like this were almost too
great for any one Missionary Society. Yet the Church
Missionary Society has been led in faith to undertake it.
It is its work now to reflect what kind of organisation
these Frontier Missions require. They should, it would
seem, be like our well-organised Frontier Regiments,
which are always ready to take the field, and to advance
onwards, at a moment's notice, whenever the summons
is given. Perhaps our Native brethren may take the
lead in the onward course of these Missions, as they
have already done in Cabul and Kafiristan. In any case
it would seem that the Missions should be maintained
in strength all along the line ; with men, and Scrip-
tures and books in every language, always available,
and ready to be sent onwards. Our attitude should

DOORS INTO CENTRAL ASIA. 2/

be one of quiet, thoughtful expectation and prepara-
tion. The motto " Semper paratus," which was that
of one of our greatest chiefs, and which is practically
the motto of every Frontier Regiment, should be ours
also.

The spirit of Christian enterprise which has been so
conspicuously manifested in Central Africa, by England
and byj[other countries also, appears to be conspicuously
absent, and hardly as yet to be either desired or en-
couraged, in Central Asia, by either England or India.
And yet the Church Missionary Society, in a document
published as long ago as 1868, wrote : — **We look for an
expansion of evangelising influences in the direction of
Central Asia. If restrictive enactments cannot hinder
commercial intercourse, much more is the jealousy of
rulers unavailing to prevent the spread of Christianity.
The Gospel has a pathway of its own, more secret and
more removed from the reach of jealous interference
than the dizzy pathway across mountain barriers of
which police officials know nothing. It moves from
heart to heart. Let our Frontier Missions, then, in the
Derajat, at Peshawur, Kangra, Kotgurh, in Cashmire, be
well sustained. These are our watch-towers, our posts of
observation." We remember that we have doors lead-
ing from many stations in the Punjab into Central Asia,
as well as doors leading into Central Africa from
Mombasa and Zanzibar. God's Providences may call
us to advance onwards at any moment.

We observe that the Church Missionary Society can
offer to their Missionaries such splendid positions, that
they ought always to be able to command and secure
the services of the most able and intellectual, as well as
the most devoted, men and women that England pos-
sesses. The best gifts that Christ ever gives to His
Church on earth are men (Eph. iv. 11). May He send
forth labourers. When Lord Lawrence received an

28 GEOGRAPHICAL POSITION OF THE MISSIONS.

application for a few hints as to his system which en-
abled him to stem the Mutiny, and to do such great
things in the Punjab, he sent word back, " It is not our
system, it is our meny All true Missionary work ever
centres round men of " individual energy, and subduing
force of personal character."

II. — Our Ptmjab Central Missions.

Let us turn now to the Punjab proper. We have
spoken of our Frontier line of Missions : let us now look
to the centre and heart of the country, where all the far-
reaching radii of this vast arc of the circle meet, and
where our chief Missionary institutions are, and for the
present should be. *'The important points in the
Punjab," wrote Sir John Lawrence in a well-known
letter to Sir Herbert Edwardes, dated the 7th June,
1857, "are Peshawur, Multan, and Lahore, including
Umritsur." " For keeping the mastery of the Punjab,"
replied Sir Herbert, on the nth June, ''there are only
two obligatory points, the Peshawur Valley and the
Manjha.* The rest are mere dependencies. Holding
these two points, you will hold the whole Punjab." In
Lord Lawrence's Life we read that the Bari Doab, or
tract of country lying between the Beas and the Ravi
rivers, is " the most important and, in its Northern part
at least, the most populous of the five Doabs of the
Punjab. It contains both Lahore and Umritsur. It is
the Manjha, or middle home, of the Sikh nation, which
supplied the Sikh nation with its most revered Gurus,
Runjeet's Court with its most powerful Sardars, and

* The Manjha comprises a part of the Umritsur District of 893,266
inhabitants, and a part of the Lahore District. It lies between Umritsur
and Kasur. The fighting class of the Sikhs for the most part live in the
Manjha. The capital of the Manjha is Taran Taran.

THE PUNJAB CENTRAL MISSIONS. 29

Runjeet's ever victorious army with its most redoubtable
warriors."

The oldest and the largest Mission of the Church
Missionary Society in the Punjab is that of Umritsur,
and the object and aim of the Society has ever been to
occupy it and its neighbouring stations in strength. It
is the most populous city in the Punjab, containing
within its walls a population of 151,896 people. It is
the religious capital of the country, the holy place of the
Sikhs, where the great Sikh temple is, and where (as the
people say) a religious fair is held on every day of the
year. It is also the commercial capital of the country ;
and its merchants have transactions with many great
cities, both in India and in Central Asia, and also in
Europe. If Lahore is the head, then Umritsur is the
heart of the Punjab. If Lahore is the political capital,
as regards European influence, Umritsur is the social
capital, as regards purely Native influence. If Lahore
*' attracts all who have anything to do with, or anything
to hope for from Government," Umritsur attracts all who
are specially concerned with everything that is purely
Native. The Church Missionary Society has its Missions
in both Umritsur and Lahore. Umritsur is the chief
Mission, and the head-quarters of the work in the whole
Punjab. In Lahore (which is the head-quarters of the
American Presbyterian Board of Missions) we have our
Divinity College, and a Native Church and Congrega-
tion. It is in Lahore too that we have our Store-house
of Scriptures, and Christian books in English and in
every North Indian vernacular language, in our large
Depository of the Bible and Religious Book Societies.*

* These Societies were established in 1863. The Punjab Religious
Book Society, which in 1870 sold books to the amount of Rs. 448, re-
ceived Rs, 19,315 in 1883, from the sale of religious books, of which
Rs. 8,433 were received for vernacular publications. Its issues, which
in 1872 were 14,076 books and tracts, amounted in 1883 to 105,081. It

30 GEOGRAPHICAL POSITION OF THE MISSIONS.

In Batala near Umritsur, Mr. Baring has established our
Boarding School for the better classes of Native Chris-
tian boys. Our other chief institutions are all of them in
and around Umritsur, and of them we shall speak under
their proper head. The centre of the Punjab is our great
training ground, where Christian boys and girls come to
receive their education in our Boarding Schools, and
then go back to their parents and friends in many
distant stations, and where young men come from every
part of the country to be trained as teachers and cate-
chists and Christian ministers. It is here, too, that
special opportunities are given for the practical training
of Native and English men and women in the work itself ;
who are sent forth from here to supply the wants of
many other stations. The machinery to a great extent
exists already, for most of the Missionary wants of the
country. The institutions have already been formed,
and the buildings been erected, and the work is already
in operation. It has now only to go on, and gradually,
with God's blessing, to be enlarged both in extent and
in efficiency.

The Church Missionary Society's Punjab Missions are
thus divided into two parts — the long Frontier line of
Missions from Simla to Kurrachee, and the chief Central
Missions in and around Umritsur and Lahore, which are
the pivot of the whole work. If these Missions are main-
tained in strength, we too may use the words of the
Deputation of the Parent Society to the Archbishop of
Canterbury, on the 19th of April last, and express our

employs 47 colporteurs, exclusive of the colporteurs of the Bible Society.
During the last 9 years, it has published 426 vernacular books and tracts.
The Punjab Bible Society, which in 1870 sold Scriptures to the amount
of Rs. 342, received Rs. 2,898 in 1883, from the sale of Scriptures, of
which Rs. 2,260 were for vernacular publications. Its issues, which in
1871 were 1,268, were in 1883, 22,077. ^^ employs 20 colporteurs.
During the last ten years it has published 92 editions of parts, or the
whole, of the Bible in the vernaculars.

PAST AND FUTURE. 3 1

humble belief, that in the Punjab, as well as in other
parts of the world, " the signs of progress, and the
openings now before the Society, are such as to justify
the expectation that, in comparison with its immediate
future, our past history will read back as the day of
small things."

CHAPTER V.

THE PEOPLE OF THE PUNJAB AND SINDH.

We read in the 56th Report of the Calcutta Corres-
ponding Committee : — " The Punjab is, for history and
antiquities, beyond comparison the most interesting
country in India; indeed, after Palestine, it is scarcely
inferior to any country in Asia. Centuries before the
Christian era its name is celebrated in India ; from
remote antiquity the Punjab has been the gate for
successive waves of immigration and invasion into
Hindustan. Moreover, these ethnical revolutions, which
brought in ruling races, have been connected with great
changes in matters of worship and spiritual belief."

Mr. Sherring thus writes in his " Protestant Missions
in India " : — " By the agency of large-hearted, self-deny-
ing missionaries on the one hand, and able administrators
on the other, this splendid Province has within the space
of twenty-five years been so transformed and improved,
has so shot forth into intellectual life and activity, that it
exhibits all the difference which exists between an unsub-
dued jungle and cultivated fruit-yelding soil. It should
be borne in mind that most of the Missions in the Punjab
are of comparatively recent date."

The races amongst whom we labour in the Punjab
and Sindh are the Punjabis, the Sikhs, the Afghans, the
Beluchis, the Sindhis, and the Cashmiris. Our Mis-
sionary work lies amongst people who are most religious ;
where differences in faith have been criticised and fought
for amongst themselves in days gone by ; where changes

RACES OF THE PUNJAB. 3^

in belief have often taken place, and where men have
become accustomed to changes in religious matters ;
where Nanak endeavoured with some success to form a.
new creed, which should contain the good and avoid the
evil of the religions which existed in his day. The
Mahomedans of the Punjab are consequently less
bigoted, and the Hindus less superstitious, than else-
where. There are many people of the Punjab who are
dissatisfied now, not only with the old religions of
Hinduism and Mahomedanism, but with Nanak's religion
also ; who are dissatisfied also with the new forms of
Brahmo and Arian Somajism, and with the new tenets
of Sayad Ahmed ; who are dissatisfied both with Sufiism,
and polytheism and pantheism ; dissatisfied with old
customs and religious rites and forms ; and who long
after something better, something which God alone can
teach them through Jesus Christ and by His Spirit. It
is remarkable that two of the oldest Reformers whom
India has produced, Golakhnath and Nanak, were both
of them Natives of the Punjab.

We live too in a land of politics, as well as religion ;
a land where battles of dynasties and struggles for the
empire of India have been fought and won. We read in
history that Persia was conquered by the Mahomedans
in three successive battles ; and that Egypt and the
North of Africa were subdued by them in less than fifty
years ; but that upwards of two centuries elapsed before
Mahomedanism established a footing across the Indus.
We live amongst Sikhs, Punjabis, and Afghans, races
who for centuries have won and have held India for the
rulers for whom they fought, and have frequently placed
their Viceroys on the throne of Delhi, and from it have
governed many other parts of Central Asia also. These
races have been soldiers for many generations. The
Sikhs, we read in Lord Lawrence's Life, are " the bravest
and most chivalrous race in India." In another place

34 THE PEOPLE OF THE PUNJAB AND SINDH.'

Lord Lawrence writes : — " We began the (Sikh) cam-
paign, as we have begun every campaign in India before
and since, by despising our foes ; but we had hardly
begun it before we had learned to respect them, and to
find that they were the bravest, the most determined,
and the most formidable whom we had ever met in India.
Hitherto we had found in all our wars that we had only
to close with our enemies, when, however overwhelming
might be the odds against us, victory was certain. But
in this campaign we found that the Sikhs not only stood
to and died at their guns, but that their infantry, even
after their guns had been lost, were undismayed and
were still willing to contest the victory with us." {Life,
Vol. L, p. 213.) We believe that, when converted to
Christ, they will become soldiers of the Cross, as brave
and true and faithful to Christ as they have been to
Mahomedan invaders, or to Delhi Emperors, or to their
own Maharajahs, or to our English Queen. Our object
is to enlist these races in Christ's service, so that they
may as Christians join with us, and seek to win countries
for Christ, even as they have joined us as soldiers in
Burmah, in China, in Delhi, in Abyssinia, in Cabul, in
Cyprus, and in Egypt, and have aided us in conquering
many countries and taking possession of their capitals
for our Queen. We notice in history, that the rulers
who have held possession of the Punjab and Afghanistan
have generally sooner or later gained the sovereignty of
India, and often of some countries in Central Asia also.^

* Mahomedan influences over India began with Subuktugeen, the
Ruler of Ghuzni (in Afghanistan), who defeated Jaipal the Hindu Chief
of Lahore, at Peshawur, a.d. 977, and founded the Ghuzni Dynasty in
North India for 210 years, from 976 to 1186. Mahmud of Ghuzni, who
made 12, some say 30, expeditions to India, 997 to 1030, through the
Khurum Valley, near Kohat, was of this dynasty. Lahore and Multan
were said to have been annexed in 1038.

The real founder of the Mahomedan power, however, in India, was
Mahomed Chore, also an Afghan, who founded the Chore Dynasty,
which ruled India for 102 years, from 1186 to 1288. This Afghan
dynasty destroyed the whole Hindu power, and brought India com-

POWER OF THE PUNJAB. 35

The Punjab and Afghanistan have for generations been
the recruiting ground for conquering armies in this part
of Asia. It was the Punjab, under Sir John Lawrence,
with the English troops and his army of 30,000* of Sikhs
and Punjabis, Afridis and Momunds, which he had called
into existence, which re-took Delhi. As Sir Herbert
Edwardes writes : — " Not a bayonet or a rupee reached
Delhi from Calcutta or England. It has been recovered
by you (by Sir John Lawrence) and your resources with
God's blessing ; so that it may be truly told in history,
that the revolt of the Bengal Army, one hundred
thousand strong, has been encountered successfully
by the English in Upper India." " Through Sir John
Lawrence," Lord Canning wrote, " Delhi fell, and the

pletely and permanently under Mahomedan government, from Peshawur
to the Bay of Bengal. Delhi was made the seat of Government by
Kootab, 1206 — 121 1. Bengal was conquered 1203.

The next dynasty was the Ghilji Dynasty, also Afghan, for 23 years
1288 to 1321. We notice that all new dynasties came from the Punjab-
or beyond it.

The next dynasty was the Toghluk Dynasty, for 91 years, 1321 to 1412.
Ghazi Toghluk, who founded it, and who afterwards built Toghlukabad^
was governor of the Punjab and Multan, and from thence he became
the ruler of all India.

The Syud Dynasty for 28 years, 141 2 to 1450, was founded by Khizr^
who also was governor of Lahore and Multan ; and from thence seized
the throne of India.

The Lodi Dynasty, for 76 years, 1450 to 1526, was founded by Belodi
Shah, who also was governor of Lahore and Multan ; and from thence
took possession of India.

The Moghul Dynasty, for 1 80 years, 1526 to 1707, was founded by
Babar (the 6th from Timar, who took and massacred Delhi in 1398 from
Turkistan). He conquered India from Cabul. He was invited to invade
India by Doulat Khan, governor of Lahore.

The Sur Dynasty, 1540 to 1555, was also Afghan.

We observe that India, until the English came to it, was always con-
quered from the North ; that the Viceroys of the Punjab, or the hardy
mountaineers beyond them, invariably founded each new dynasty as it
came, and that the power which held the Punjab and Afghanistan
always, sooner or later, became the rulers of India. Those rulers who
recruited their armies from the Punjab and Afghanistan ruled India.
Those who lost the Punjab and Afghanistan lost India. Humayun lost
it temporarily when he gave up Cabul and the Punjab to his brother
Kamran. Even the Emperor Akbar the Great remained weak as long
as his empire had little or no connexion with the tribes beyond the Indus.

* Afterwards increased to 80,000.

D 2

36 THE PEOPLE OF THE PUNJAB AND SINDH.

Punjab, no longer a weakness, became a source of
strength."

Our Punjabis and Afghans and Beluchis are very-
different from other races in Asia. Depressed and
degraded indeed they have long been by ignorance and
error, even as the English once were, but they possess a
manhood and an energy, and a vigour of mind and will,
and physical strength also, which distinguish them in
many respects from other men. Their women too, when
taught and educated, and refined by Christianity, would
be fit help-meets for the men. Yet one thing they lack,
and whatever others may say, we know that that one
thing which they yet need is faith in Christ. If once
converted to Christ, they would be freed from both party,
and family and personal narrow-minded selfishness, and
from deceit and untruth, and from many degrading sins.
They would then be delivered from the fetters of caste
and custom, which make them slaves^ and which now
hold them down. Released from the ignorance of ages,
by that liberty by which Christ makes His children free,
and has made us English free, they would receive His
love and peace through faith, together with gentleness
and truth, and goodness and holiness, which the living
Saviour has purchased for them with His own blood,
though as yet they know it not, and do not therefore
stretch out their hands to receive what is already theirs.
It is " ignorance " alone which keeps them " alienated
from the life of God " ; and when this ignorance is
dispelled, they will then no more walk in death. No
more then will they be ''given up" either to "worship
the host of heaven " or to " uncleanness " (Acts vii. 42 ;
Rom. ii. 24) when once they turn to Him, and the vail
is taken from their eyes. The people of this country
have great faith, but not faith in the Truth. Their faith
is human, and their trust is in what cannot save them
from error and sin, and has no power to make them

' DR. Mcleod's dream. 37

holy ;* and yet they are willing to do or suffer anything
for their faith, false though it be. They now need Christ,
both nationally and individually ; and what Christ has
done for us, He is able to do also for them. We there-
fore preach Christ to them, because He is the true God,
and He is the Life and the Light of the world. The
changes which they are themselves now making in their
views and opinions, are merely the putting a new dress
on a dead corpse and then calling it alive. The preach-
ing of God's Word to the dry bones has already produced
amongst them something of the semblance of humanity,
but there is as yet no life. This new life can only come
by our prophesying to the Spirit of Life. The Brahmos
and Aryans and Syud Ahmadans are unsettling much,
but are producing nothing. They are pulling down
Hinduism and Mahomedanism most heartily, but are
erecting nothing in their place, which can do the least
good either to themselves or to others. They are being
employed by God to destroy the old buildings, in order
to make way for the new ; or perhaps they are the
scaffolding of the new building, which God is now erect-
ing on the foundation of Christ crucified, and on the
foundation of the apostles and prophets, and when the
building is erected the scaffolding will be taken down.
Let our Sikhs and Afghans be but Christians, and then
will Dr. Norman McLeod's death-bed dream be fulfilled.
Shortly before his death, he thought he saw stretched
out before him the whole of the Punjab, which was then
all converted to Christ, with its many congregations and
native pastors ; and " such noble fellows," he said " they
were." Then will the words of good Bishop Wilson of
Calcutta be fulfilled, which he uttered many years ago,
when he was on the banks of the Sutledge, before the

* On the effect of the religions of the Punjab on the character of its
inhabitants, see Appendix A. ; taken from the Census Report of tne
Punjab, by Denzil Ibbetson, Esq., C.S., pp. 199 and 200.

38 THE PEOPLE OF THE PUNJAB AND SINDH.

country was annexed. He rose up suddenly, and, like'
one inspired, he stretched out his hand towards the
Punjab, and as the representative of Christ's Church in
India, he solemnly declared, " I take possession of these
countries in the name of the Lord."

The population of the Punjab is now 22,712,120, of
whom 18,850,437 are under British Government, and
3,861,683 are in Native States. The population of
England and Wales in 1871 was 22,712,266, or only 146
souls greater than the present population of the Punjab.
The population of Austria is now 22,144, 244; of Spain
and Portugal together 20,974,41 1 ; of Scotland and
Ireland, Denmark, Norway, Switzerland, and Turkey
in Europe all together 21,550,550.

Of the 22,712,120 persons who form the population of
the Punjab, 11,662,434 are Mahomedans ; 9,252,295 are
Hindus; 1,716,1 14 are Sikhs; 42,678 are Jaurs ; 33,699
are Christians; 8,251 are Buddhists; 1,649 belong to
other sects or religions. We observe that by far the
largest proportion of the people of the Punjab are
Mahomedans. Of the 33,699 Christians, 26,Zj6 are
Europeans, and 1,821 are Eurasians; the remainder are
Native Christians.

The following ballad, written anonymously, as we
believe by a well-known Punjab civilian, now no longer
in the Province, is copied by permission, from Mr. Dav.
Ross' book on " The Land of the Five Rivers and
Sindh." It is given here to show what kind of people
the Sikhs are whom we seek to evangelise. The speaker
is a Sikh Sardar, by name Attar Singh : —

I Ve come to make my salaam, Sahib. My soldiering days are

done.
Your father was ever a friend to me; I 'm glad to have seen his

son.
Well, yes, it 's hard to be going ! I 'm an old man now I

know ;
But I come of a tough old fighting stock, and I find it hard to

go—

A SIKH'S REMINISCENCES. 39

To feel that my life is over, that my sword must hang on the

wall.
Never again to leap from its sheath, at the ring of the trumpet

call.
I think I could do some service yet, aye though my beard be

white.
For my heart still warms to the tramp of horse, and longs for the

rush of the fight.
Ah, well ! it comes to us all. Sahib ! I am old, I have had my

day.
And the young men think me a dotard, and wish me out of the

way.
May be they 're right ! when I was young I should have done

the same,
But I come of a tough old fighting stock, and the blood is hard

to tame.
I think they are not what we were, who were bred in the wild

old times,
When every Sikh was a soldier, and Runjeet was in his prime.
Before I was out of my boyhood I knew what it was to feel
The joy and shock of the onset, and the bite of a foeman's steel.
I rode by the side of my father when we scattered the Afghan

hordes.
And I longed for the day when the Khalsa host should roll on

the Sutledge fords.
Not one of us feared for the issue; we saw your Poorbeahs*

yield
To a half-armed rabble of tribesmen we drove like sheep from

the field.
So we longed for the day that we felt must come — an evil day

when it came —
God's curse on the cowardly traitors who sold the Khalsa to

shame!
My father fell at Sobraon. There was blood on the old man's

sword,
As foot by foot you bore us back to the brink of the flooded ford.
We never broke, though around us the river was choked with

dead,
My God! how the grape tore through us from the guns at the

bridge's head.
I had been unhorsed by a round shot, but I found my way to

his side.
And I held by the old man's stirrup as he plunged his horse in

the tide.
I never knew how the end came, for the fierce stream forced us

apart ;
But he died, as a Sikh Sirdar should die, with the fight still hot

in his heart.

* Poorbeahs — Anglice, Hindustanis.

40 THE PEOPLE OF THE PUNJAB AND SINDH.

We saw that the war was over when we formed on the western

bank;
The sword of the Khalsa was broken — and the hearts of the

bravest sank.
We were all unused to be conquered : you had taught us the

lesson at last ;
But you left us with arms in our hands, Sahib, to brood on the

hopes of the past.
And we knew we had pressed you sorely, that the game had

been almost won ;
And the Sikh blood boiled for another fight ere a year of peace

had run.
Well, you know how the train was fired again, you know how

the Khalsa rose ;
And if you bore us down at last, you found us stubborn foes.
Full thirty years are gone since then, but still my heart beats

To think how wild the battle raged, against the darkening sky.
I led a troop at Chillianwal : they say I led it well ;
Near half of us were cold and stiff before the darkness fell.
How clear it all is still ! I seem to hear the roar of fight.
And see the fair-haired English come cheering at our right.
And swarms of slavish Poorbeahs, the scorn of the Khalsa's sons;
They were falling fast, and the rush was spent before they reached

the guns;
And then we burst upon them, all winded as they came,
And the shattered line went reeling back, torn through with

sword and flame.
There was little to choose between us that night when the red

sun set;
We had taught those hounds a lesson they have never forgotten

yet.
Ah ! yes, I know how it ended, how the big guns swept us away.
But never a cringing Poorbeah came up to our swords that day.
My God ! how I longed to see them, how I longed to hear once

more
The shrill short cheer of the charging line high over the battle's

roar !
But still the big guns thundered on, and the plain grew like a

hell.
As hour on hour upon us poured the stream of shot and shell.
We gave at last, what could we do! — and the Poorbeahs yelled

on our tracks ;
But for the guns and the white men they 'd never have seen our

backs :
But for the guns and the white men we'd have hunted them

through Lahore,
And laid all Delhi in ashes. Sahib, and many a fat town more.
But what is the use of boasting now? My lands were taken

away.
And the Company gave me a pension of just eight annas a day;

A SIKIl'S REMINISCENCES. 4I

And the Poorbeahs, swaggering about our streets as if they had

done it all;
Curse them ! — they wished they had let us be when we got their

backs to the wall.
We were all right, weary of years of peace, when the murdering

cowards rose.
And never a one of us all but longed for a chance at his father's

foes.
I was first man up to the summons with a score good of Singhs

at my heel.
Rare times those were for a soldier, wild months of battle and

storm,
And the horse well in to the thick of it, wherever we 'd room to

form.
I rode to Delhi with Hodson ; there were three of my father's

sons ;
Two of ihem died at the foot of the ridge, in the line of the

Moree's guns.
I followed him on when the great town fell ; he was cruel and

cold they said ;
The men were sobbing around me the day that I saw him dead.
It 's not soft words that a soldier wants; we knew what he was

in fight.
And we love the man who can lead us, aye, though his face be

white.
I fought in China after that; and now I 've lived to see
My grandson ride through Cabul with a Ghazi at his knee.
Lord ! how the people scowled at us, us of the hated race.
Scowl as they will, they little love to meet us face to face.
Sherpur? well, yes, they faced us there — a score or so to one —
And some of them repented it, I think, before we 'd done.
Five days we fought their gathering clans, and smote, and broke,

and slew ;
And then, the fifth, they bore us back, for we were faint and

few ;
And twice five days we stood at bay behind the crumbling wall,
And still they shrunk from the one straight rush that should have

finished all.
It came at last, one wintry dawn, before the break of light,
A sudden flare of beacon fires upon the southern height;
A signal shot to east and west, and then with one wild swell
Pealed up from lifty thousand throats the Ghazi's battle yell.
And ihe rifle flashes hemmed us round in one broad quivering

ring;
And over head in fiery gusts the lead began to sing ;
And we clenched our frozen carbines in the darkness and the

snow,
And waited with fast beating hearts the onset of the foe.
Just one rush — and all was over. Sullenly they faced us still,
Swarms of stubborn swordsmen gathering round their banners

on the hill.

42 THE PEOPLE OF THE PUNJAB AND SINDH.

And from field and wall around us, all about the broken plain.
Rose the fitful rifle volleys, rose, and sank, and rose again.
But the battle cry was silent ; and the battle rush was sped ;
And their hearts were cold within them ; and in vain their leaders

led;
And in vain their Mullahs cursed them : what they could do

they had done.
And we speared them through the open, ere the setting of the

sun.
Well, Sahib, I Ve made the tale too long ; I rode to Kandahar,
And saw once more an Afghan host broken and scattered far;
And now I 'm back in Hindustan, and the times are times of

peace.
And I must lay my old sword down, and my fighting days must

cease.
The great Sirkar's been good to me, for I Ve served the English

well;
And my fields are broad by the Ravi, where my father's kinsfolk

dwell.
And all the Punjab knows me, for my father's name was known
In the days of the conquering Khalsa, when I was a boy half

grown ;
And since he died, nigh forty years, I 've kept his memory bright.
And men have heard of Attar Singh in many a stormy fight.
So I can rest with honour now, and lay my harness by.
And the lands that saw my father born will see my children

die.
But still — it 's hard to be going! I 'm an old man now, I know.
But I come of a tough old fighting stock, and 1 feel it hard to go,
I leave the boy behind me. Sahib, you '11 find him ready and

true ;
Your father was ever a friend to me, and the boy will look to you.
He 's young, and the ways of men must change, and his ways

are strange to me.
And I 've said sometimes he 'd never be all his fathers used

to be.
I wronged him, and I know it now; when first our squadron

shook —
They fought like devils in broken ground, and our spent beasts

swerved at the brook.
I saw him turn, with a ringing curse, and a wrench at his horse's

head.
And the first of us over the crumbling bank was the boy the old

house bred.
I 've never sneered at him since then; he laughs, as a young

man will.
When I preach of the days that are long gone by, but the Sikh

blood 's hot in him still ;
And if ever the time should come. Sahib — as come full well it

may —
When all is not as smooth and fair as all things seem to-day;

THE SIKHS WORTH WINNING. 43

When foes are rising round you fast, and friends are few and

cold;
And a yard or two of trusty steel is worth a prince's gold j
Remember Hodson trusted us, and trust the old blood too.
And as we followed him to death, our sons will follow you !

These are the kind of men with whom we have to do
in the Punjab. They are men of noble minds, brave and
true ; and they who would seek to convert them must
be so also. Surely it is worth an effort to seek to win
for Christ a people like these.

CHAPTER VI.

UMRITSUR.

We pass on to give a brief account of our different
Mission stations ; and first of Umritsur.

The first Missionaries of Umritsur (who were also the
first Missionaries of the Church of England in the Punjab)
were the Rev. T. H. Fitzpatrick and the Rev. R. Clark.
Mr. Fitzpatrick had been a curate in Birmingham, and
he received his call to Mission work through the Rev.
George Lea. At a clerical meeting in Birmingham Mr.
Fitzpatrick had been called on to offer up prayer for
foreign Missions ; and very earnestly he prayed for the
new Mission of the Church Missionary Society in the
Punjab, which was about to be commenced. When the
service was ended, Mr. Lea placed his hand on his
shoulder, and said, " Fitzpatrick, yotc are wanted for the
Punjab." He obeyed the call, and came out to Umritsur
for the work for which his heart had been prepared by
God.

The first meeting of the Punjab Mission was held in
Lahore, on the 19th February, 1852, at which Arch-
deacon Pratt was in the Chair. Mr. (now Sir Robert)
Montgomery moved the first resolution, recording their
gratitude to God for the commencement of the Mission.
Mr. Jay, the Chaplain, in seconding the resolution,
announced that he had received a second anonymous
donation of Rs. 10,000 for the Society's work in the
Punjab. Mr. (afterwards Lord) Lawrence, in the absence
of Sir Henry Lawrence, who was on the frontier, pro-
posed the second resolution, that a Church Missionary

''1

PUNJAB CM. ASSOCIATION. 4$

Association be formed to collect funds. Major (now
Colonel) Martin moved a third resolution, that cor-
responding members be appointed in various stations of
the country. Captain (now General Sir James) Brind
seconded another resolution, that the following gentlemen
be requested to form the Association : — Sir H. Lawrence,
President; R. Montgomery, Esq., J. Lawrence, Esq.,
Rev. H. Kirwan, Rev. W. J. Jay, Captain Sharpe, Dr.
Baddeley, and Dr. Hathaway, Members ; Major Martin
to be Treasurer ; and the Missionaries, Secretaries. The
following gentlemen afterwards accepted the office of
corresponding members of this Association : — Mr. (after-
wards Sir Donald) McLeod, at Dhurmsala ; Major (after-
wards Sir Herbert) Edwardes, and Captain Newbolt, at
Jullundur; J. McCartie, Esq. (now Rev. Joseph McCartie,
Vicar of St. John's, Kilburn), at Peshawur ; Mr. Carnac,
and Rev. T. W. Shaw, at Rawalpindi ; the Rev. C.
Sloggett, at Sialkot ; C. B. Saunders, Esq., at Umritsur ;
and the Rev. J. Cave Brown, at Wazirabad. To these
names were afterwards added those of A. Roberts, Esq.,
afterwards resident at Hyderabad ; Mr. (now Sir Robert)
Egerton ; Captain (late General) Prior ; Major (late
General) Edward Lake ; Colonel Dawes ; Lieut. J. (now
General) Crofton ; Mr. E. Thornton ; Mr. (now Sir
Henry) Davies; Mr. (now Sir Douglas) Forsyth ; General
Maclagan ; Dr. Farquhar ; Mr. A. Brandreth ; Major
(now General) George Hutchinson ; Mr. H. E. Perkins ;
Mr. J. D. Tremlett ; Mr. B. H. Baden Powell ; and many
others.

We love to record the names of those laymen who in
days gone-by took a prominent part in the establishment
and maintenance of our Punjab Missions.

No less than three of these officers have at different
times become Lay-Secretaries of the Church Missionary
Society at home : Colonel Dawes, General Edward Lake,
and General George Hutchinson, our present Secretary.

46 UMRITSUR.

Before the 30th September, 1852, Rs. 16,719 had
been received for the Punjab Mission by the Treasurer,
Major W. J. Martin.

A little twig in India soon grows into a great tree, if
it receives both water and care. If we speak of the
commencement of the different departments of the work
in chronological order, we find that two Mission houses
were built in 1852 by Mr. Saunders, the Deputy Com-
missioner. Our City School house was built in 1853, ^7
Captain (now Colonel) Faddy, Executive Engineer, from
a design presented by Colonel Napier, R.E., now Field
Marshal, Lord Napier of Magdala. The Station Church
was also built in 1853, in connexion with the C.M.S.
Mission, by Mr. Saunders and by Captain Lamb. The
Jandiala Mission was commenced, and a small house
built in 1854, by Captain Lamb, who desired to erect at
his own expense a small Mission Bungalow at each
encamping ground, on the road which he was then
making between the Beas and Lahore, and who was
called away by death, rejoicing in his new-born faith in
Christ (the fruit of our weekly Mission Bible-reading)
shortly after completing one bungalow at Jandiala.
The two orphanage houses were built in 1855 by Mr.
Strawbridge. The Lady Henry Lawrence Schools were
established in 1856 by many friends as a memorial to
Lady Henry Lawrence. The Narowal Mission was
established in 1856 — 58, by Mr. Bruce and Mr. Leighton,
and the Church was built there in 1874 by Mr. Bateman.
The Native Church in Umritsur was built in 1862 by
Mr. Edward Palmer, through Mr. Keene. The Normal
School of the Vernacular Education Society was built
in 1866 by Mr. Harrington, through Mr. Rodgers. The
City Mission House (where His Royal Highness the
Prince of Wales received the Native Christians of the
Punjab in 1876), the Native Pastor's House, the Christian
Serai, and the Mission Room, called Shamaun's Jhanda

CHRONOLOGY OF THE UMRITSUR MISSION. 47

(the flag of Christ), were built in 1866 and 1867, by the
kind help of Mr. E. Palmer and his brother, Colonel R.
Palmer. The Batala Mission was established in 1866.
The Native Church has been thrice enlarged ; in 1866
by Mr. Palmer, and in 1875 by Mr. Doyle Smithe, and
and again in 1883 by Mr. F. Cox, through Mr. Keene
and Mr. Wade. The Midwifery Hospital (afterwards
transferred to Government) was commenced in 1866
by Mrs. Clark ; and the Zenana Medical Mission (now
carried on by Miss Hewlett of the Church of England
Zenana Missionary Society) was commenced by Mrs.
Clark in 1867. The Clarkabad Settlement, began in
1869, was re-established by Mr. Bateman in 1876, and
Mr. Beutel's House and the Church were built in 1881 —
82 by Mr. Bateman. The Zenana Mission of the Indian
Female Normal School Society was commenced in 1872,
and was transferred to the Church of England Zenana
Society in 1880. The Alexandra School was built in
1877 — y^ through the kind help of Colonel R. Palmer
and General Maclagan. The Zenana Village Mission
was established in 1882 by Miss Clay in Jandiala, and
extended its operations in 1883 — 84 to Ajnala and
Narowal. The Native Church Council established their
Village Mission in Jandiala in 1882. The C.M.S. Medical
Mission was established in Umritsur in 1882 by Dr. Clark ;
and the Taran Taran C.M.S. Village Itinerating Mission
was established in 1883 by Mr. Guilford. The Midwifery
Hospital was made over by the Municipality to Miss
Hewlett of the Zenana Society, in 1883.

We notice especially the great help which the Umritsur
Mission from the very first has received from Government
Engineers, to whom both we, and also all our many friends
of our Church Missions at home, give hearty thanks.

We have here enumerated many branches of work.
The little sapling planted in 1852 has already become a
great tree, and has thrown out many branches on every

48 UMRITSUR.

side. And the branches are growing, and are throwing
out other twigs and shoots, which will themselves soon
become branches : and their leaves are furnishing
medicine and shade to many people, and their fruits
are feeding many from the Tree of Life.

In speaking of the Missionary work of Umritsur, and
of God's loving mercies to us for a period of 30 years,
our thoughts go forth to all the special circumstances
connected with the establishment and the progress of
each department in the Mission. When we think of the
many European and Native workers who have been
connected with it, the many events which have taken
place, and the many associations surrounding each part
of the work, every thing passes rapidly before the mind
in our endeavour to take a retrospective view of the
whole. Let us first speak of the many mercies which
have called forth continual thanksgiving to God, by
which He has manifested His ever present help in every
time of need, and has often unmistakably made known
His power and love. We could speak also of many
trials, which sometimes seemed to be unsupportable, and
of difficulties which at the time seemed almost to be
insuperable, by which He has tried and increased His
servants' faith. We could speak of many bitter sorrows
and disappointments, and a sense of weakness and
sometimes almost of desolation, in which many have
cast their burdens on the Lord, with strong crying
and tears, and have there found peace. It has been
in this way that the Master has humbled and proved
His servants, to show them what was in their hearts.
When He has sent them into the wilderness, the great
and terrible wilderness of a heathen country, wherein
are fiery serpents, and scorpions, and drought ; where
there is no Bread, and no Water of Life ; where
He has brought forth water out of the rock of
flint, and fed them with heavenly food ; and has

RETROSPECT OF UMRITSUR MISSION, 49

taught them that man can live by the Word of God.
He has thus shown them what they are, and shown
them also what He is, and what He can do. We could
tell of many temptations and snares of the enemy, by
which the Evil One has attempted many times to hinder
or mar the work, either by permitting opposition from
without or disunion from within ; for he knows that in
union is strength, and that the best means of ruining or
retarding all real progress is to endeavour to neutralise
the efforts of the workers, by setting one worker (whether
European or Native) in opposition against another.
And here too we have experienced that Christ is stronger
than the strong man armed, and can save and deliver
His people in every danger and trial. Such difficulties
are often only the occasions by which He trains His
servants for His work.

We can also thankfully place on record the hearty
persevering labour which has been accomplished, which
the Master Himself has' owned and borne testimony to ;
for it is He alone who gives to His people both to
will and to do of His good pleasure. If the Lord Jesus,
who walks amongst the candlesticks of His Churches
now as He did of old, were to speak from heaven
of Umritsur as He once did of the seven Churches
of Asia, we believe that He would begin with saying of
Umritsur, as He did of all of them, " I know thy works ! "
He would perhaps go on to say, " I know thy labour, and
thy patience, and how thou hast borne and hast patience,
and for My name's sake hast laboured and hast not
fainted." We can thank Him for the labour which has
been performed, for the prayers which have been offered
up, both in Umritsur itself and for Umritsur, by many
distant friends, for the many contributions which have
been given in faith and prayer, and for help of many
kinds which has been constantly afforded. And in the
establishment and carrying on of our many institutions,

50 UMRITSUR.

we believe that we may truly say, that the thought has
ever been prominently before the mind, that " unless
the Lord build the house, they labour in vain that
build it ; unless the Lord keep the city, the watchman
waketh but in vain."

We will dwell briefly on some of the chief departments
of the work : —

I. The Congregation.

There are now in Umritsur and its out-stations (exclu-
sive of Batala and Fatehgurh) 645 Native Christians, of
whom 219 are communicants. There were 52 baptisms
last year, of whom 22 were adults. He, who searches
the heart and the reins, alone can tell of the many
indirect influences which have visibly affected those who
are not yet Christians. And He alone can know the
state of heart of those who have by baptism publicly
confessed Christ ; — how far individuals or the Church as
a body may have left their first love ; how far evil has
been allowed to exist in our midst, wherever it has been
allowed ; how far He has seen that our works have not
been perfect before God ; how far many amongst us are
neither cold nor hot, but lukewarm, to be spued out
of His mouth. We can only judge of men according
to their works. We see and bewail much deadness
amongst both Natives and Europeans, which is every-
where around us.

Yet the Umritsur Mission can tell of Shamaun, a Sikh
Granthi or priest, the firstfruits of the Punjab C.M.S.
Missions, who was met by Mr. Fitzpatrick in a village
near Umritsur, and heard from his mouth of Jesus ;
and followed him to Umritsur, and after instruction
was baptized. By looking to Christ the poison of sin
in his heart was arrested. The sin had brought death.

SHAMAUN'S flag for CHRIST. 5 1

The antidote brought life. Before he became a Christian
Shamaun possessed a little calf, of which he was very-
fond. It had lived with him, like the ewe lamb in
Nathan's parable, and was nourished of his own meat
and cup, and was unto him as a daughter. One of the
first signs of his great earnestness was shown when
he brought this calf and gave it to Mr. Fitzpatrick. He
said that he thought so much of it, that it kept his heart
away from God. This reminds us of Mr. Grimshaw's
" fine cow," in England, which he took to market to
be sold. When its purchaser asked him what fault there
was in her he replied, *' Her fault will be no fault with
you ; she follows me into the pulpit." The willingness
to give up all for Christ, that men hold dear on earth, is
a true mark that they are really His disciples. Shamaun
bore witness to Christ in Umritsur for many years, both
by words and example ; and when he died, he left his
whole property to establish " a flag for Christ " in
Umritsur, alluding to the little flags that are seen flyings
over the houses of faqirs and religious teachers. This.
" flag " has now become our Mission Room, close to the
Native Pastor's house.

The following lines on " Shamaun's flag for Christ"
were written by Frances Ridley Havergal. They have
been illuminated and framed, and they now hang over
the chimney-piece in the Mission Room : —

"The golden gates were opening
For another welcome guest;
For a ransomed heir of glory
Was entering into rest.

" The first in far Umritsur

Who heard the joyful sound ;
The first who came to Jesus
Within its gloomy bound.

"He spoke: 'Throughout the city
How many a flag is raised.
Where loveless deities are owned,
And powerless gods are praised.

E 2

$2 UMKITSUR.

** ' I give my house to Jesus,
That it may always be
A *' flag for Christ," the Son of God,
Who gave Himself for me.*

** And now, in far Umritsur,
That flag is waving bright.
Amid the heathen darkness,
A clear and shining light.

" First convert of Umritsur,

Well hast thou led the way;
Now, who will rise and follow?
Who dares to answer 'nay'?

" Oh children of salvation !
Oh dwellers in the light !
Have ye no ' Flag for Jesus,*
Far waving fair and bright ?

" Will ye not band together,
And working hand in hand.
Set up a ' flag for Jesus '
In that wide heathen land,

" To Him beneath whose banner
Of wondrous love we rest;
Our Friend, the Friend of sinners,
The Greatest and the Best?"

The Umritsur Mission can tell of the Rev. Daud
Singh, who was the first Sikh convert who ever embraced
the Christian faith. He was baptized, not in the Punjab
Mission, but by the Rev. W. H. Perkins in Cawnpore,
and was transferred to the Umritsur Mission in 1852,
where he was ordained in 1854. He died amongst his
own people at Clarkabad in January last. He was
everywhere beloved for his gentle humble spirit, by
which he gained great influence, and he will be long
remembered in the Punjab as an honoured and faithful
minister of Christ and a true friend to the people.

We can tell also of Mian Paulus, the lumbardar of
Narowal, who was also met in his village by Mr. Fitz-
patrick, and accompanied him to Sialkot and then to
Umritsur. The result showed that it was the Lord who
opened his heart to attend to the Word he heard ; and

1^ A s

NAROWAL CONVERTS. 53

he was baptized. But none can tell of the trials of our
first converts, or the indignities or insults which they
endured for the Master's sake, when singly and alone
they were willing to give up all they had for Him, and
went forth boldly to confess Him when all were against
Him. One of the sons of Mian Paulus is the Rev. Mian
Sadiq, who is now one of our chief Itinerators, and the
Superintending Missionary of the Mission of the Church
Council in Jundiala. And now his village Narowal is,
for its size, perhaps the most fruitful field of Christianity
in the Punjab. From this little town have come the
Rev. Dina Nath, the Assistant Professor in the Divinity
College, Lahore ; Mr. Sher Singh, now Munsiff at
Gurdaspur ; Dr. Miran Bakhsh, now Sub-Assistant
Surgeon in Umritsur ; Mr. Prithu Datta, now studying
Medicine at King's College, London, and many others.

In speaking of Narowal, we cannot omit special men-
tion of the devoted ministry of Mr. Bateman, both in the
school, and town, and district. The thrilling stories
of many conversions given by God to the Church
through his means have encouraged many drooping
hearts, and have called forth much praise to God. Mr.
Bateman is now returning from home to India, barely
recovered from very serious illness ; prepared and fitted
as we trust in the school of trial and pain to be a still
more honoured instrument in God's hands, to be used by
Him for purposes of mercy to many. Christ can do
many mighty works wherever He finds humble faith.
Whenever, through grace, men are " full of the Holy
Ghost and of faith, and the hand of the Lord is both
with the teachers and the taught, then much people will
be added to the Lord."

The Umritsur Mission can thank God also for the
Rev. Imad-ud-din, who was baptized in Umritsur in
April, 1866, with the single object, as he says, of obtain-
ing salvation. Imad-ud-din was formerly a Mahom.edan

54 UMRITSUR.

Moulvie, but by God's grace he has become a great
Christian preacher, and a great writer of Christian books
for his own people. The following account of his life is
taken from a little book called " A Mahomedan brought
to Christ," which may be obtained at the C.M.S. House,
Salisbury Square. It is chiefly given in the Moulvie's
own words. Like many others, in every age and nation,
he had for many years before his conversion spent his
nights in watching, and his days in fasting, and had
sacrificed himself, and everything he had on earth,
in the vain hope of securing God's favour by human
deeds of merit, and putting away his sin by the sacrifice
of himself. As a boy he was a great student, and his
only object even then in learning was (he tells us) in
some way or other to find his Lord. As soon as he
had leisure from the study of science, he began to wait
on fakirs and pious and learned men, to find true religion
from them. He frequented the mosques and houses set
apart for religious purposes, and the homes of the
Moulvies, and carried on his studies in Mahomedan law,
the commentaries of the Koran, and the traditional sayings
of Mahomed; and also in manners, logic, and philosophy.
The taunting curses of the Moulvies and Mahomedans
at every mention of Christianity then so confounded
him, that he quickly drew back from all thoughts of
Christianity. The Moulvies then tied him by the leg
with a rope of deceit, by telling him that in order to
investigate the realities of religion, and thus attain the
true knowledge of God, he must go to the fakirs and the
Mahomedan saints, and remain in attendance on them
for many years, because they possess the secret science
of religion, which has been handed down by succession
from heart to heart among the fakirs from the time of
Mahomed, which secret science is the fruit of life. This
secret science of religion, he says, is called mysticism ;
and learned Mahomedans have stored up large libraries

STORY OF IMAD-UD-DIN. 55

of books about it, which they have compiled from the
Koran, and the traditions, and from their own ideas as
well, and also from the Vedas of the Hindus, and from
the customs of the Romans and Christians, and Jews,
and the Magi, and from the religious ceremonies of
monks and devotees. It has altogether to do with the
soul, and had its origin in the spiritual aspirations of
the Mahomedans in bygone days, who were really
seekers after truth, and who, when the craving of their
souls could find no satisfaction in any of the mere
Mahomedan doctrines, and their mental anxieties could
find no rest in any way, were in the habit of collecting
together all kinds of mystical ideas, with the view of
giving comfort to their minds.

He then began to practise speaking little, eating little,
living apart from men, afflicting his body, and keeping
awake at nights. He spent whole nights in reading the
Koran, and in practising all penances and devotions that
were enjoined. He shut his eyes, seeking by thinking
on the name of God to write it on his heart. He sat
constantly on the tombs of holy men, in the hope that
by contemplation he might receive some revelation
from the tombs. He then went and sat in the assemblies
of the elders, hoping to receive grace by gazing with
great faith on the faces of the Sufis. He even went to
the dreamy and intoxicated fanatics in the hope of thus
obtaining union with God. He was always repeating
the prayers and confession of the Mahomedan faith. In
short, whatever afflictions or pains it was in the power
of man to endure, he submitted to them all, and suffered
them to the last degree ; but nothing became manifest
to him, except that it was all deceit.

He then left everybody, and went out into the jungles,
and became a fakir, putting on clothes covered with red
ochre, and wandered from city to city, and from village
to village, step by step, alone, without plan or baggage,

56 UMRITSUR.

for some 2,500 miles. He once sat on the banks of a
stream for twelve days on one knee, repeating prayers
thirty times a day with a loud voice, fasting all day,
touching no one, and speaking to no one. He wrote
out the name of God 125,000 times, cutting each word
out separately with scissors, and wrapped each word in a
ball of flour, and fed the fishes with them. He had no
strength left in his body, his face was wan and pale, and
he could not even hold himself up against the wind.
The people came out from their houses, and regarding
him as a saint, came and touched his knees with their
hands.

But still his soul found no rest. He only felt in his
mind a growing abhorrence to the law of Mahomed.
The example of Mahomedan holy men, Moulvies and
fakirs, and his knowledge of their moral character, and
their bigotry, and frauds, and deceits, and ignorance, all
combined to convince him then that there was no true
religion in the world at all. He became persuaded that
all religions are but vain fables, and that our wisdom
was to live in ease and comfort, acting honestly towards
every one, and believing in the unity of God.

Still peace did not come to his mind ; when he thought
of death and the Judgment Day, he found himself power-
less, helpless, and needy in the midst of fear and danger.
Such great agitation came over his soul, that he often
went to his chamber and wept bitterly. People thought
he was ill, and that some day he would kill himself, and
they gave him medicine. Tears were his only relief.

At last God's grace met him, and he learned that
what he could not do Christ had done for him ; and that
whilst he could not put away his sin by the sacrifice of
himself, Christ had already put away all sin by the
sacrifice of Himself. He then spent whole days and
whole nights in reading the Bible and Christian books.
Within a year he had investigated the whole matter, chiefly

STORY OF IMAD-UD-DIN. 57

at nights, and discovered that the religion of Mahomed
was not the religion of God, and that the Mahomedans
have been deceived and are lying in error, and that
salvation is assuredly to be found in the Christian
religion. His spirit responded to the Spirit of God,
and he became a Christian. One of the principal means
which God made use of to bring him to Him.self, and to
the faith of Christ, was the teaching of the late Mr. S.
Mackintosh, who was then the head master of the
Government Normal School ; but it was the study of
God's Holy Word which chiefly influenced his heart. He
was baptized in the C.M.S. Mission Church in Umritsur,
on the 29th April, 1866.

From that time to the present has our good brother
continued to perform, with courage, vigour, tenacity of
purpose, and much ability the work which God then
gave him to do, to testify of Christ, the Son of God, to
all men, both by word of mouth and by his many
writings.

Shortly after his baptism, the Rev. Imad-ud-din was
offered, through Mr. A. Roberts, the Financial Com-
missioner of the Punjab, the lucrative and influential
position of an Extra Assistant Commissioner. He
gratefully declined it, at once and without hesitation ;
because God (he said) had given to him the knowledge
of salvation through Jesus Christ ; and with it, had given
him also the work of making Christ known to his own
people. Another Native brother, of the Scotch Church,
was offered a similar appointment at the same time.
He at first accepted it, but on second thoughts he, too,
declined it, and became a Native minister also. His
name was the Rev. Mahomed Ishmael, and his grave
is now next to the grave of our brother. Dr. Elmslie,
at Gujrat.

The Rev. Imad-ud-din was ordained deacon by Bishop
Milman on the 6th December, 1868, and was admitted

58 UMRITSUR.

to priest's orders by the same Bishop on the 13th
December, 1872.

In April, 1884, the degree of Doctor of Divinity was
conferred on him by the Archbishop of Canterbury, on
the recommendation of the Bishop of Lahore. The
Rev. Dr. Imad-ud-din is the first Native of the Punjab
or the North of India who has ever received this high
distinction. The prayers of our readers are particularly
asked on his behalf, that he may long remain a faithful
and a humble teacher and preacher of Jesus Christ to
the people of this country.''^

2. The City Boys' School.

There is a common impression in the minds of many
that Mission Schools have often failed in their direct
object, the conversion of souls to God. We can thank
God that of the pupils who have altogether, or in part,
received their education in the Umritsur Mission School
no less than twenty-one have been baptized, of whom
eight have become preachers or teachers of Christianity.
Amongst them we may mention Mr. RuUia Ram, the
well-known Christian Pleader, whose character, actions,
and words have helped greatly to give to Christianity
the high position which it now holds in Umritsur.
Moulvies Qudrat Ullah and Umr-ud-din, Munsiff Sher
Singh, Baboos Narain Dass, Suba Ram, and Imam-ud-
din, and Dr. Miran Bakhsh, have also been more or less
educated in our Mission Boys' School. Of the above
number, five were baptized elsewhere, but the first
impressions which led to their conversion to Christianity
were received in Umritsur. There is no one depart-
ment of Missionary work in a heathen land of which it

* A list of the books which have been written by the Rev. Dr.
Imad-ud-din is given in Appendix B.

UMRITSUR BOYS' SCHOOLS. 59

may be said that it alone is working in the right way to
evangelise a heathen country, and that all other ways
are wrong. The right way to propagate Christianity is
to preach or teach Christ crucified ; and wherever this is
done the preaching of the Cross is effectual to the con-
version of people in all circumstances. In India we find
success in every department of Missionary work, when
it is carried on in faith and prayer ; whether it be in the
pulpit, or the bazaar, or the school ; whether the special
sphere of labour be literary, or medical, or pastoral, or
evangelistic, or educational ; wherever the workers are
faithful and the work is true, we meet with the divine
blessing. The impression amongst Christian people in
India is very general, that Christianity has more pro-
spects of being widely propagated amongst the young
than amongst adults.

Our Umritsur schools have been under the manage-
ment of many Superintendents. Of late years they
have been under that of Mr. Charles and Mr. Town-
send Storrs, Mr. H. Hoerme, Mr. Baring, Mr. Fisher,
and Mr. Norman, our present Superintendent, who have
all of them, as educational Missionaries, met with en-
couragement in their school work.

Regarding the education of Native boys in the Eng-
lish language, " A. L. O. E," in her " Story of Dr. Duff,"
writes thus : —

The special work for which Alexander Duff had been sent to
India was to set up a Missionary College. In doing this he had
to meet with great difficulties, and some of the most trying of
them from his own European friends. This sounds strange and
needs a little explanation.

A great many English people, some of them doubtless
sensible and good men, thought that though Hindu boys
should certainly be taught, they should only be taught in
Oriental languages. They might learn Sanscrit, Bengali,
Persian, Arabic, it was said, but what would be the use of
teaching them English ? Some persons think the same thing
now ; they would feed boys' minds with stories from the

60 UMRITSUR.

Vedas, they would let them know ancient poems filled with
impure legends, and become good Oriental scholars ; but to
teach English is, in such persons' opinion, to bring in in-
solent manners, vanity, deceit, and infidelity. Dr. Duff held
a very different opinion. He looked on the English tongue as
the key to a rich storehouse of science, wisdom, and truth,
where eager minds and hungry souls might feed, and so grow
to manly stature. Why only open presses full of sweetmeats,
some of them well known to be poisoned with vice, while a rich
granary might be thrown open to young India ? Duff resolved,
with the firmness of his resolute nature, that he would teach
Hindu boys English ; and in this he was encouraged by an en-
lightened native. Raja Rammohun Roy. The Native languages
were by no means to be neglected, but the English key to
knowledge was to be given to India, the granary was to be
opened. Duff saw that it was not true that his pupils must
become, as was feared, like those worthless natives who had
caught a smattering of English just in order more easily to cheat
Europeans lately arrived from the West. It was not true that
because some English books, alas ! contain the poison of infi-
delity, that ignorance of the language would keep Bengalis safe
from the evil. We see the truth of this reasoning now ; but at
that time Duff had to face a strong opposition. Before he
opened his school, one of the Missionary's dearest friends came
to implore him to give up his design of teaching boys in Eng-
lish. Finding all his arguments and entreaties in vain, the
friend rose, and shaking Duff by the hand, uttered this sad pre-
diction : " Vou will deluge Calcutta with rogues and villains /"
Oh ! what a strange mistake was made by this doubtless well-
meaning man ! India has at this moment no nobler sons than
the boys taught in the College of Duff.

3. The Girls' Orphanage.

This school contains now 50 boarders. Its former
pupils are to be found in almost every part of the country,
and have proved themselves to be excellent, well-trained
Christian wives of Christian men. The children in this
school are of the poorer class, and the education is given
almost entirely in the vernacular. They cook their own
food, and spin and make their clothes, and do all the
domestic work of the house. Their dining room is their

girls' orphanage. 6 1

verandah, where they sit on the ground, and eat with
their fingers ; and they are happy all day long, as they
work, or study, or play. They are especially fond of
singing, and can sing very nicely, in parts, some of the
anthems which Miss Ida Reuther taught them, and they
form a part of the choir in the Church services. This
Orphanage has had many Superintendents, and especially
Mrs. Keene, Mrs. Clark, Mrs. Elmslie, Mrs. Reuther, and
Miss M. Smith. It is now superintended by the Rev.
T. R. and Mrs. Wade ; it is entirely supported by sub-
scriptions, which were received last year to the amount
of Rs. 2,906.

When Mrs. Elmslie came to Umritsur, after Dr.
Elmslie's death in November, 1872, she at once asked
that the orphans might be made over to her charge.
She said, " Give me those who have none to care for
them, and let me be a mother to them." When her
orphan children needed the presence of an English
lady to live with them some years afterwards, she at
once gave up her comfortable and happy home with her
"daughters" in the Mission House, and went to live alone,
and in some discomfort to herself, with her orphan girls.

The kind and friendly feeling which is manifested to-
wards this school by our Mahomedan and Hindu friends
in Umritsur is shown from the two following incidents : —
On one occasion Haji Khan Mahomed Shah Sahib,
Khan Bahadur, the leading Mahomedan Honorary
Magistrate and Member of the Municipal Committee of
the city, called on the Missionary to say that his son
(Haji Ghulam Husain, who is now the Native Member
of the Educational Commission for the Punjab) had
been dangerously ill, but God had mercifully restored
him. He desired to show his thankfulness to God by
giving something to those persons who could never have
it in their power to repay him. He had already given
money to the poor ; but he had heard of our orphan

62 UMRITSUR.

girls, and he wished to give them a feast and a happy
afternoon at his own expense. The cooks, and pans,
and dishes were sent on beforehand ; and in the after-
noon he called for the Missionary, and drove him in his
carriage and pair to the orphanage, where some ladies
had kindly assembled to mark their appreciation of the
Khan Sahib's kindness, and to share in the children's
happiness. When the meal was over, the Khan Sahib
addressed the children in his own pleasant way, and gave
them some practical good advice, which was long remem-
bered by them.

The second incident took place after the merciful pre-
servation of our Queen from danger in the winter of
1881-82 ; and is recorded in the following letter from
Sardar Man Singh, the Sikh Chief, who is in charge of
tho Golden Temple in Umritsur : —

" Dear Sir, — We, the Rais and the Sirdars of the city, have
offered up universal thanksgiving in the Golden Temple at Her
Majesty the Queen-Empress' escape ; and have at the same time
distributed meal and provisions amongst the poor. We now
beg to send Rs. 25 to the boys and girls of the Christian
Orphanage, for their share in the same, to be forwarded to
them where they are. Sincerely yours, (Sd.) Sirdar Man
Singh, Manager of the Golden Temple.

"Umritsur, i/^th February^ 1882."

It is pleasing to see the thoughtful care and kindness
shown both by Mahomedan and by Hindu and Sikh
gentlemen to our orphan Christian children. May our
good Lord Himself accept their gifts, and abundantly
reward the givers.

4. The Alexandra Girls' School.

The first donation given towards the erection of this
school was ;^I2 lOi". od., being a collection made in
Brightling, Sussex, through the late Rev. Thomas

ALEXANDRA GIRLS' SCHOOL. 63

Hayley. The hearty sympathy with which this was
contributed gave birth to hopes and laid the foundation
of much that was afterwards undertaken. The school has
had no greater friends than the kind inmates of Bright-
ling Rectory, who have always been its benefactors, in
loving memory of three brothers, and chiefly of that of
Major Hugh Hayley, late officer in the police on the
Punjab Frontier. The existence of this school is due
to the liberality of many friends of the C.M.S. both in
England and India, and especially to that of Mr. W. C.
Jones, of Warrington, who gave largely to it.

The school was established for the children of the
higher classes of Native Christians, whose parents paid
last year Rs. 2,288 of the Rs. 6,062, which were expended
on the board and education of 65 girls. A Government
grant-in-aid of Rs. 180 per mensem is given to this school,
and a grant of Rs. 100 per mensem is given by the
Church Missionary Society.

The object of the school is primarily to give to the girls
of the higher classes of Native Christians in the Punjab
the best possible vernacular education in the language
of the country ; and to add to it as much English, and
western knowledge and acquirements, as the girls can
receive. In seeking to educate Indian ladies, our desire is
the evangelisation of the whole country. We wish that
every girl who is in the school, and who leaves the
school, may become a true Christian Missionary in her
own sphere. A little light may shine far in a dark land ;
a little leaven, if it is real, may leaven a whole lump.

The school was set apart with prayer and praise, in a
dedicatory service by the Bishop of Lahore, on the 27th
December, 1878, to the glory and service of God, and the
good of the people of the Punjab ; in the presence of
the Archdeacon, and very many friends, both European
and Native, including several of the Rais or Native chiefs
of Umritsur.

64 UMRITSUR.

We place on permanent record the following extract
from the Report which was then read : —

*' We are met together to-day to dedicate this school, through
the chief Pastor of the Church of Christ in this Province (the
Bishop of the Diocese), to God's service. We therefore direct
our eyes and thoughts to Him. May man here be nothing,
and God everything. May no thoughts of man mar the ser-
vices of this day. We commit our school to God. May He
send the means speedily to complete it. May His eye ever
rest on this place, which we here dedicate to Him. May ' all
our children be taught of the Lord.' May this institution train
many girls to be good children, good wives, and good mothers.
May it train many to become teachers of others. May it train
them for eternity, as well as for time. May God send us not
only good pupils, but good teachers also. May He ever select
them, and prepare them for their work. May this be an in-
stitution which may help to elevate the Native Church, and to
leaven the land with good. May love and joy, health and
happiness, knowledge and holiness, ever flourish here, and go
forth from here. We here commend it to God and to His
grace. May He be with all who dwell in it, both in the school
room, and in the play-ground, and in the house. May He bless
and shield them all, both by night and by day. May He
abundantly reward all who have helped towards its erection,
or may yet do so. May He take this school under His special
care and protection, and order everything, and watch over
every person in it, now and for ever, for Christ's sake. —
Amen."

On the visit of the Bishop of Calcutta, the Metropoli-
tan of India, to Umritsurin November, 1881, the Bishop's
Chaplain writes thus : —

The Alexandra School, which has been already mentioned,
is an institution which has probably no parallel in Northern
India, and one of which the Umritsur Mission may well be
proud. It is a boarding-school for Native Christian girls of
good family. The building is a pile of red brick, remarkably
well planned and furnished, with grand airy dormitories, and a
fine large hall. One room has been nicely fitted as a chapel,
and in this a dedicatory service was held on the iSth November,
the Bishop of Lahore and Mr. Clark saying the prayers, while
the address which followed was delivered by the Metropolitan.

ALEXANDRA GIRLS' SCHOOL. 65

A large compound surrounds the building, while a small and
cheerful hospital, seldom, it is hoped, to be required, stands
apart from the main pile, and bears over its portal, in memory
of a late much-honoured Church Missionary, the name of the
"Elmslie Hospital." The interior organisation and manage-
ment of the school appear to be admirable. On the 18th
November the Metropolitan distributed to the girls their annual
prizes, previously to which a Toy Symphony was excellently
performed by some of the children.

This school until lately has been from the first under
the care of Miss Henderson, except during a short visit
of Miss Henderson to England, when it was under the
charge of Miss Grime. Since Miss Henderson's resigna-
tion in April, 1883, it has been superintended by Miss
Swainson, who is assisted by Miss Goreh, and by Miss
Gray, the daughter of the Rev. W. Gray, Secretary of
the C.M.S. at home.

With reference to an English education, an able writer
has said: — "The Punjabis, who don't know English,
remain babies all their lives. They have no love for
literature ; for they have no literature to love, in Urdu.
Their minds are never enriched with any stores from
better minds ; and the consequence is that Native
Christians have little or no influence on the educated
classes."

When the Viceroy, the Marquis of Ripon, visited the
Alexandra School, on the loth of November, 1880, after
receiving an address from the Municipal Committee in
the Town Hall of Umritsur, he was greeted on his arrival
with hearty cheers from the boys of the Vernacular
Schools, who were drawn up outside the building. On
his entering the hall, the choir sang " God save the
Queen ! " and the youngest little girl in the school then
came forward to present His Excellency with a bouquet
of flowers, which he graciously accepted. The Native
Christians of the Punjab, assembled to represent all
parts of the Province, then presented their address

66 UMRITSUR.

through Mr. George Lewis, expressing their " feelings
of loyalty to Her Majesty the Queen-Empress, and their
gratitude for the manifold blessings they enjoy under
the just, enlightened, and beneficent rule of the British
Government ; and their hope that their small but growing
community would always be remembered as one which
in loyalty and faithfulness to the Crown is second to
none amongst Her Majesty's Indian subjects."
His Excellency's reply was as follows : —

Gentlemen : — I have to thank you most sincerely for the
address you have been kind enough to present to me on this
occasion, and I assure you that it has given me great pleasure
to accept your invitation to visit this Institution to-day, and to
receive this address at your hands . . .

I am peculiarly glad to have met you in this Alexandra
School, because the name of the Institution recalls to me the
fact that, on the last day spent by me in England before I left
my own country to come here amongst you in this distant land,
I was honoured by an interview with that illustrious Princess
whose name this school bears — the Princess of Wales — at
which both she and the Prince of Wales expressed their deep
interest in India, and at which His Royal Highness assured
me of the agreeable recollections he brought back with him
from this country, and how heartily he desired to hear, from
time to time, of the welfare and happiness of its people.
(Applause.)

Gentlemen, — I have been connected now for more years
than it is altogether in some respects agreeable to recollect,
with the subject of education in my own land, and therefore I
naturally feel a very deep interest in all that concerns the
progress of education in India. You are aware that it is the
bounden duty of the Government of India to preserve the
strictest neutrality in all that relates to religious matters in the
country. That is a duty imperative upon us in fulfilment of
distinct pledges definitely given, and to which we are bound to
adhere. I have never thought, gentlemen, that the strict per-
formance of that duty, both as regards the natives of this
country and the various Christian denominations in India,
involves in the least degree, on the part of individual members
of the Government, any indifference to religious education.
(Hear, hear, and applause.) And, for myself, I have always
held and maintained at home — and my views upon that subject

LADY LAWRENCE GIRLS' SCHOOLS. 6/

have undergone no change, though I have come many miles
across the sea — that no education can be complete and thorough
if it does not combine religious and secular education. (Loud
and continued applause.)

I am, therefore, very glad to have the pleasure of coming
amongst you to-day, and of visiting this school — one of the
first, though not quite the first among those which I have seen
in India — and I can truly say that I wish this Institution, and
those connected with it, all possible prosperity. (Applause.)
I trust you may accomplish the work which you have set before
you, and that, in the words of the motto which I see in front of
me, " Your daughters will be as polished stones." (Applause.)
If it should please God to aid you in advancing the great work
of education in India, you will by your efforts be doing a great
service to the people of this country, and you will be carrying
out an object which I know Her Majesty the Queen- Empress
has closely at heart. (Applause.)

In 1 88 1 Her Royal Highness the Princess of Wales
sent her portrait, and also that of the Prince of Wales,
beautifully framed, to the Alexandra School, vi'ith their
autographs, through Lady Ripon and Lady Egerton.
These portraits now hang over the chimney-piece in the
large schoolroom.

5. The Lady Henry Lawrenxe City Girls*

Schools.

On the death of Lady Henry Lawrence, in 1856, about
Rs. 12,000 were collected by her friends, and were made
over to the C.M.S. Mission, in Umritsur, for the establish-
ment of the " Lady Henry Lawrence Girls' Schools," to
perpetuate her memory in the Punjab. The first volume
of The Life of Sir Hejtry Lawrence, by Sir Herbert
Edwardes, fitly represents what she was to her husband,
to her friends, and to all with whom she came in contact.
In Kaye's Life of Sir Henry Lawrence, she is said to
have been " one in a thousand. The highest and holiest
Christian virtues were combined in her with great natural
intelligence, improved by successful culture." Amongst

F 2

68 UMRITSUR.

the long list of subscribers to this "Memorial Fund,"
one subscription, low down in the list, is specially note-
worthy, of " H., Rs. 1,000."

The Lady Henry Lawrence Schools are carried on in
the City of Umritsur, for Sikhs, Hindu, and Mahomedan
Girls. They now, together with the schools of the Zenaiia
Missionary Society, contain 553 pupils in 20 schools, with
20 teachers, and are carried on at an expense of Rs. 6,753
per annum. There have been many interesting baptisms
in these schools, and in the Zenana Mission, in the
midst of much trial and difficulty. The schools are
superintended by Miss Wauton and Miss Dewar, who
teach in them for several hours every day. Miss M.
Smith, now at home, was for many years connected with
these schools.

6. The Zenana Missions.

The three institutions last named, the Girls' Orphanage,
the Alexandra School, and the Lady Henry Lawrence
Girls' Schools, though belonging to the Church Mis-
sionary Society, are carried on by the ladies of the
Church of England Zenana Society. The operations
of this Society in and around Umritsur are becoming
very large. Independently of seven ladies who are
carrying on the above named schools, two other ladies
are connected with Miss Hewlett's Zenana Medical Mis-
sion, and five with Miss Clay's Zenana Village Mission.
A thousand visits were paid last year by Miss Hewlett's
Medical Mission to the homes of the people, and 3,000
out-patients received relief at the hospital in Umritsur,
and 163 in-patients received also care and nursing. To
Miss Clay's Village Zenana Mission, of which the head-
quarters have been established in Jandiala, a second
centre has been lately added at Ajnala, and a third
centre is about to be formed in Narowal. There are

ZENANA MISSIONS. 69

about 1,550 villages and towns in the two Tihsils of
Jandiala and Ajnala, which contain nearly half-a-million
of inhabitants. About 300 of the villages have been
already visited.

We have here instances of nine English ladies (three
of thern honorary workers) who have not only renounced
the comforts of happy homes in England, but have deliber-
ately denied themselves even the society of Christian
friends in our English Stations for the benefit of the
people. Five of these ladies live and itinerate alone in
Punjab villages* ; two now live with their Bible-women,
and Converts' Home in the City Mission House in
Umritsur ; two others live in a Native House in the
city, with their English and Native Assistants.

The number of Ladies of the Zenana Society in the
Punjab and Sindh is now 20, independent of 3 English
assistants. We would that this number could speedily
and largely be increased. There is work, and more tharv
work enough for all. 36 Bible-women and Christian
Teachers are labouring with them, and 1,164 gi^'ls are
receiving Christian education in 41 schools.

According to the Government Education Report, there
are now 21,000,000 of widows in India, of whom one
and a-half millions are below 24 years of age. Of these
21,000,000 of widows, it is said that not one-half were
ever wives. In the Umritsur District there are 56,181
widows ; that is, one woman in every eight is a widow.
Not only a vast, but a very special field for usefulness is
thus marked out amongst those to whom this world is
already dead, and who from their very helplessness and
destitution may perhaps be more ready than others to
give attention to the Saviour's message to all who are
" weary and heavy laden " to come to Him, and in Him
find rest. There is no difference made in His Gospel

* One having recently arrived from Australia ; two more are expecteol
to join this Mission from England, in November.

yo UMRITSUR.

between widows and married women. Bishop Cotton
suggested that " instead of burning them, or condemning
them to household drudgery, it would be better to employ
them in acts of womanly beneficence." Much destitution
and misery would be averted if the re-marriage of child
widows were legalised.

As we are speaking here especially of Church Missionary
Society work, we can only make a passing reference to
the much-valued work of this sister Society, of whom
our hope is that they will shortly be able to do for the
women of the Punjab and Sindh what the Church
Missionary Society is endeavouring to do for the men.
Of our lady workers we can truly say what St. Paul said
of the " sisters, who were servants of the Churches " in
his day, that they are " succourers of many, and of
ourselves also," ever helping others, and rendering it
a privilege and a happiness to Christian people to help
them. It can be said of them that they " labour 7Jiz(ch
in the Lord," and labour also with great results, for they
find their way to the hearts and the homes of the people
as none but English ladies can.

We believe that we have in our Zenana Lady Mis-
sionaries the true sisterhood. Ploliness is a development
of Christian Life ; not a work, but a fruit, the fulfilment
of God's Promises in Christ and by His Spirit. The
true Sisterhood begins not in renouncing, but in receiving.
Those who receive much are able to renounce much.
God is everywhere the Giver ; and where He has given
much, there is always seen much self-sacrifice, and
devotion, and love. Whilst we look much to the human
side of things, let us fix our eyes still more intently on
that which is Divine, remembering that all good things,
whether wrought in us or by us, are from Him. It is
not the form we require so much as the reality. We
therefore seek light, for it is only light that can shine.
We desire salt, for it is only salt can savour. They

ZENANA MISSIONS. 7 1

who work for Him find that it is sweeter far to love for
Christ's sake those for whom they toil, than even to be
loved by them in return ; and they are thus content with
the unspeakable happiness of ministering unobtrusively
for Him to those who need their help. The reward (on
earth) is the work itself ; with Christ's approving smile,
and with the blessings which the workers receive in
themselves as they engage in it ; having offered them-
selves for it in the same spirit, and with prayer similar
to that of Mrs. Livingstone, " Accept me. Lord, as I am ;
and make me such as Thou wouldest have me to be."

It is interesting to observe that the President of the
Government Education Commission has publicly ex-
pressed his opinion that " the Zenana Missions are at
present the only effective agency for the education of
women in India." The Report itself contains the
following remarks : —

''The most successful efforts yet made to educate Indian
women after leaving school have been conducted by Mis-
sionaries. In every province of India ladies have devoted
themselves to the work of teaching in the houses of such native
families as are willing to receive them. Their instruction is
confined to the female members of the household, and although
based on Christian teaching, is extended to secular subjects.
The degree in which the two classes of instruction are given
varies in different Zenana Missions, but in almost every case
secular teaching forms part of the scheme. Experience seems
to have convinced a large portion of the zealous labourers in
this field that the best preparation for their special or religious
work consists in that quickening of the intellectual nature,
which is produced by exercising the mind in the ordinary
subjects of education. The largest and most successful of the
Zenana Missions are composed of one or more English ladies,
with a trained staff of native Christian or Anglo-Indian young
women, who teach in the Zenanas allotted to them."

Respecting women's work in India, Canon Westcott
spoke thus from the pulpit of Westminster Abbey in
May last :—

72 UMRITSUR.

" In one respect the present position of things is of unique
importance. For the first time female education has been recognised
as a subject of national care. Efforts which have been hitherto
difficult and precarious can be henceforth stable and systematic.
The women who have clung till now with instinctive piety to
the religion of their homes, will be enabled to embrace with
quickened intelligence the ennobling service of Christ, which
is perfect freedom. The same spirit which has made them
foremost in persecution will make them, as in earlier ages,
the keenest champions of the faith. With them the natural
centres of moral force, as they are now of moral weakness,
rests the office of stirring their children in the years to come
with the enthusiasm of truth, of purity and love, which they
will learn from the Spirit of Chriot."

The following touching appeal to English sisters at
home, to come forth and labour for the women of India,
is from the pen of our much-loved friend and fellow-
labourer, Miss E. Lakshmi Goreh, an Indian Missionary
lady, who has given herself to Christ's work amongst
the girls of the Alexandra School, Umritsur : —

Listen, listen, English Sisters,

Hear an Indian Sister's plea,
Grevious wails, dark ills revealing.
Depths of human woe unsealing,

Borne across the deep blue sea!
" We are dying day by day.
With no bright, no cheering ray:
Nought to lighten up our gloom —
Cruel, cruel is our doom."

Listen, listen. Christian Sisters,
Show ye have a Christ-like heart;

Hear us sadly, sadly moaning,

'Neath our load of sorrow groaning.
Writhing 'neath its bitter smart;

With no hope of rest above,

Knowmg not a Father's love;

Your true sympathy we crave,

You can help us, you can save.

Listen, listen. Christian Sisters;

Hark ! they call, and call again;
Can ye pass them by, unheeding.
All their eager, earnest pleading?

Hear ye not their plaintive strain?

MISS GOREH'S APPEAL. 73

Let your tender hearts be moved,
Let your love 10 Christ be proved;
Not by idle tears alone,
But by noble actions shown.

This is no romantic story,

Not an idle, empty tale;
Not a vain, far-feiched ideal :
No, your Sisters' woes are real.

Let their pleading tones prevail.
As ye prize a Father's love.
As ye hope for rest above.
As your sins are all forgiven,
As ye have a home in heaven.

Rise and take the Gospel message.

Bear its tidings far away.
Far away to India's daughters;
Tell them of the living waters.

Flowing, flowing, day by day.
That ihey too may drink and live.
Freely have ye, freely give,
Go disperse the shad-es of night.
With the glorious Gospel light.

Many jewels, rare and precious.

If ye sought them, ye should find.
Deep in heathen darkness hidden.
Ye are by the Master bidden.

If ye know that Master's mind.
Bidden, did I say? Ah no!
Without bidding ye will go,
Forth to seek the lone and lost;
Rise and go, whate'er it cost !

Would ye miss His welcome greeting.

When He comes in glory do>vn?
Rather would ye hear Him saying.
As before Him ye are laying

Your bright trophies for His crown,
" I accept your gathered spoil,
I have seen your earnest toil ;
Faithful ones, well done! well done!
Ye shall shine forth as the sun ! " *

* Taken from " From India's Coral Strand," Hymns of Christian Faith,
by Ellen Lakshmi Goreh, a Brahmin lady. " Home Words" Publishing
Office, Paternoster Buildings, London, E.C.

74 umritsur.

7. The Training College of the Christian
Vernacular Education Society for India.

The same reason which we above named will only
allow us to refer, in a very few words, to the Training
College of the Christian Vernacular Education Society,
which for 18 years has been carried on in Umritsur,
under the zealous and able management of Mr. C. J.
Rodgers. Its object is to train and prepare teachers,
and especially Christian teachers, for Mission Schools.
A large number of young men have already been trained
in this College, and are doing useful work in many parts
of the country, and several of the students have become
Christians.

Our great desire is to see the usefulness of this im-
portant institution much enlarged. We would wish it
to be a school where our younger Church Mission
Society's Readers and Catechists, or the candidates for
these offices, could generally go, to be grounded in some
branches of secular knowledge, before they go to study
Theology at the Divinity school in Lahore. They
would here also learn the art of teaching others. We
would wish also to see this Society take up at least one
circle of primary Mission Schools in the villages round
Umritsur, which would be taught by trained students,
and superintended by Mr. Rodgers, the Principal, and
by Mr. Keyworth, the Vice-Principal of the Training
Institution.

We cannot but think that a Christian Education
Society for India would, in the present circumstances of
this country, do more good if it were not purely ver-
nacular. The teachers who have the greatest influence
now amongst the masses, as well as amongst those who
are educated, are those who know and teach English.

If this Society were able to take over from the Church
Missionary Society some of their Educational Institu-

PUNJAB RELIGIOUS BOOK SOCIETY. 75

tions, just as the Zenana Society has taken over a great
•deal of the Church Missionary Society's work amongst
women and girls, we should be thankful. Our Mis-
sionaries would thus be set free to devote their whole
attention to the care of the Christian Churches and the
evangelisation of the heathen.

We thankfully record the work which this Society is
doing in the publication and circulation of Christian
books. In the year 1883 no less than 63,234 of their
Books and Tracts were sold by the Punjab Religious
Book Society, of which 15,589 were the publications of
our good friend "A. L. O. E." This Society gives ;£"ioo
per annum to the Religious Book Society for colportage
in the Punjab.

8. The C.M.S. Medical Mission.

Sir Donald McLeod wrote, respecting a Medical
Mission in Umritsur, as long ago as 1872, as follows : —

The Committee are well aware how strongly I advocate the
cause of Medical Missions for India, generally. We must
admit that where they have been introduced, they have proved
eminently successful. It is unnecessary, therefore, that I should
dwell in this place on the general question. I will confine
myself to considering the suitableness of Umritsur as a station
to be selected for that purpose.

Next to Delhi, Umritsur is the most populous, the most con-
venient, and the most busy and prosperous city in the Punjab.
It numbers at present upwards of 130,000''' inhabitants, being
considerably larger than the metropolis of Lahore adjoining ;
and it is steadily on the increase. Besides this very important
consideration, it is at the same time the acknowledged chief
centre of Sikhism, and thus the head-quarters of what I believe
to be the most interesting, most accessible, and least bigoted

* Now 151,896, according to the Census of 1881. The Umritsur
District contains 893,266 people; the Umritsur Division, 2,729,109.

j6 UMRITSUR.

race in the Punjab, as well as the most vigorous and manly.
There can, I think, be no possible doubt, that if a Medical
Missionary is located anywhere, no more appropriate station
than Umritsur could possibly be selected. The strength at
which it has always endeavoured to maintain the Umritsur
Mission shows the importance the Society at home has always
attached to it, while furnishing an additional reason why a
Medical Member should be added to it in preference to any
other; and I shall rejoice if my advocacy can in any way
contribute towards bringing out this most desirable object.

The testimony of Sir Robert Montgomery, the then
Lieutenant-Governor of the Punjab, is equally decided.
Sir Robert writes : —

I think that Medical Lay Missionaries would be a very
valuable auxiliary at Central Mission stations in or near large
cities. They would aid in overcoming prejudices against
Missionaries ; would have a softening effect, and would tend
to strengthen Missionary efforts ; in fact, they would form a
valuable portion of the staff of a Mission body. I have had
an opportunity of perusing a memorandum, written by Sir
Donald McLeod, on the location of a Medical Missionary at
Umritsur, and my views entirely accord with his.

Dr. H. M. Clark was placed in charge of the C.M.S.
Umritsur Medical Mission in 1882. It now comprises
a large Central Hospital in the city, with branches in
Jandiala, Clarkabad, Wairowal, and Sultanpind. This
Mission has proved especially acceptable to the villagers.
It is recommended that we should maintain a good
Central City Hospital as a base, and from it work in
the surrounding districts through Branch Dispensaries.
Since the commencement of the work there have been
five baptisms connected with it.

During the year 1883, 8,568 new patients received
relief, who paid 25,588 visits to the Hospital or the Dis-
pensaries. There were 36 major operations, and 600
minor ones. 118 in-patients were received; 65 being
surgical, and 53 medical cases.

We believe that this method of evangelisation, through

MEDICAL MISSION. //

Medical Missions, has not as yet been sufficiently tried
in the Punjab. Yet it is our Lord's own method, who
made man, and who therefore knew what is in man.
When He came Himself, He came to heal men's bodies
as well as their crushed hearts (St. Luke iv. i8). When
He sent forth His Apostles to make disciples of all
nations, He sent them " to heal the sick and to preach
the Gospel."

Dr. Livingstone wrote : " I am a Missionary, heart and
soul. God had an only Son, and He was a Missionary
and a Physician. A poor imitation of Him I am, or
wish to be. In this service I hope to live ; and in it I
wish to die."

If we cannot hope to establish Medical Missions in all
our Missionary stations, it will be for the interests of our
work to have them in some of our larger Missions. The
Umritsur Medical Mission has special reference to the
villages. It is not improbable that the results of com-
bining medical with evangelistic work in our village
Missions may be far greater than are generally antici-
pated.

We remember how Surgeon Broughton restored a
Princess of the Royal Family of Delhi to health in the
middle of the 17th century, and asked, not for reward
for himself, but for permission for the English to trade
free of duty in Bengal. We remember how Surgeon
Hamilton, at the beginning of the i8th century, was the
means of curing the Emperor Ferokhshir, and again
obtained, through medical skill, important concessions,
which greatly helped to the establishment of the English
power in the whole of India. It may be that God may
again make use of medical skill for the establishment,
not of political power, but of His own kingdom, in this
land. Our Missions at any rate stand everywhere now
in need of funds ; and it may be that our Medical
Missions may render important assistance in the efforts

y^ UMRITSUR.

which are being now made to place our Native Church
on a more permanent footing. The Umritsur Medical
Mission requires now an income of about Rs. 300 a
month, if it would prosper. We hope to obtain some
part of this from grants-in-aid from municipalities ; but
we ask our friends both in England and in India to
contribute, at its commencement, a sufficient sum to
enable it to begin its work well, and thus use the means
to ensure, with God's blessing, both its existence and its
prosperity.

9. The City Mission House.

In the year 1865 it was observed that a Native Chris-
tian village was gradually and naturally springing up
around the houses of the Missionaries in the Civil Lines
of Umritsur. Not only was this becoming an incon-
venience and a possible cause of sickness to the European
residents, but the rapidly increasing Native Church was
becoming isolated from the mass of the people ; the
example of Christianity was not continually placed
before the people's eyes, and the Native Christians
were learning to depend too much on their foreign
instructors, instead of on God and their own efforts.

The Christians were unwilling to go to live in the city
alone. Nor was it desirable that a few young and untried
Christians, as they then were, should be placed alone in the
midst of the temptations and trials which are inseparable
from the residence of newly-baptized Christians in a
large Heathen and Mahomedan city. It was thought
that where the sheep were, there should also the shep-
herd be. The Native Church's origin had sprung from
the efforts of the foreign Missionary ; and the child had
not then attained to the age when it could live and act
without its parents' supervision. A non-resident incum-

CITY MISSION H0U5;E. 79

bent could not then be to the Native congregation all
that was required. It was thought that to take them to
the city, and leave them there alone, might prove more
injurious to individuals, than the fencing them in, and
separating them from their fellow-countrymen in Christian
compounds, had proved in other places to be weakening
to the community.

As regards direct Missionary work amongst the heathen,
a Missionary's residence in the city, when he can do so
with safety to health, seems very desirable. He is there
seen to be one who has been set apart for the people,
and is known to them as their neighbour and friend.
No longer a resident amongst his own people, and a
visitor t© the Natives, he becomes a resident amongst
the Natives and a visitor amongst the Europeans. In
the city he can always be visited publicly or privately
at any hour of the day, and timid inquirers can come to
him at night. The hours for daily teaching and prayer
become generally known, so that all may attend who
will. Zenana work amongst the women can be more
easily carried on by the Missionary's wife, and girls'
schools can be more readily superintended.

The Municipality had proposed to make over to the
Mission the site and materials of an old fort in the city,
on the condition that no further houses should be built
for Native Christians in the Civil Lines. This fort had
been occupied for five years by an Englishman and his
family, who always had had good health when living in
the city. The offer was accepted, and a Mission house
was built. It was made double-storied and large, in order
that the upper rooms might be above the surrounding
houses, and open to the air from the country. A Native
Parsonage was also erected, on one side of which was
built the Native Christian Serai for the entertainment
of strangers, and on the other the large Mission room
(Shamaun's Jhanda, or **flag") for meetings amongst

80 UMRITSUR.

the people. It was hoped that an indigenous Christianity
would thus gradually become rooted amongst the people ;
and that it would become less exotic and foreign to them
by growing up in their midst, than it would be if removed
out of their view, and completely severed from them in
Missionary compounds outside. A solid footing was
thus secured in the city, which it was hoped would prove
the nucleus and germ of a Native Church, which would
expand and grow in vigour, by gathering to itself and
assimilating the elements that surrounded it.

The plan was one which commended itself to many.
As long ago as 1857, the late Rev. G. Cuthbert,
Secretary, of the Calcutta Corresponding Committee,
stated at a meeting of the Lahore Association, that as
the Christians in Umritsur were beginning then to be
located in the city, the first plan which recommended
itself to him was that suggested by one of the members
present at the meeting, namely, that one of the Mission-
aries should reside in the city with them. At the C.M.S.
Punjab Missionary Conference, held at Umritsur in
December, 1858, when the question was discussed, " What
means are most advisable for obtaining influence with
the people, and bringing the Gospel before the various
classes of the population ? " the Jirst plan which presented
itself to the Conference, and which was then " considered
most important and generally feasible " was, that "such
Missionaries as possibly can, should live within the city
at which they are located. Some of the members of the
Conference (and especially the Rev. T. H. Fitzpatrick)
expressed their readiness to act on this proposal ; whilst
others, who deferred a personal compliance with it for
the present, heartily approved of the plan."

Bishop Cotton, on his visitation of Umritsur in April,
1865, thus expressed his views in the Mission Record
Book :—

CITY MISSION HOUSE. 8 1

It would, I think, be a retrograde step, and opposed to the
experience gained in other parts of India, to assemble the
Christians of Umritsur together in houses built expressly for
them in the compounds of the Missionaries. If their number
increase, the residents in the civil lines might reasonably object,
on sanitary grounds, to such a measure. But apart from this,
it is now generally allowed that this mode of treating converts
is an artificial hot-house culture, that it keeps them in an
unnatural condition as children in leading strings, fosters
certain characteristic faults of the Hindoo race, and hinders a
healthy, spontaneous, national development of Christianity.
To place a Native Pastor or Missionary (when it is possible
with safety to the health of a European) near them, in the city,
or on its walls, is a different measure, and one of which I
cordially approve, as strictly analogous to our parochial system
in England.

Archdeacon Pratt, who was the guest of the Mission-
aries in the City House in February, 1867, entered the
following remarks in the Mission Record Book : — " I
think the move into the city which has been effected is
a great thing for the Mission. When I was last here, I
felt that the centre of the Mission was too much away
from the Natives, and amongst the European part of
the station. This is completely remedied by the change
which has been carried out."

Colonel Urmston writes in the Church Missionary
Intelligencer, June 1868 : — •

" Of one thing I am certain, that until more Native agency is
employed, the progress in all Missions must be slow. European
superintendence is essential in all our modern Missions ; and
I think Mr. Clark has made a wise move in locating himself
within the city walls. He and his family are the only Europeans
in the town except a police inspector or two ; and they are
just as safe, and much more useful, than in the suburbs, where
all the other English residents live. They have a good house ;
the Native Pastor lives near ; and a serai or hostelry for Christian
travellers has been lately added."

The Mission House was built on the site of the fort of
Maha Singh, the father of Maharajah Runjeet Singh.

82 UMRITSUR.

It was from this little fort that the Sikh power spread
itself by degrees from Umritsur over the whole Punjab.

Between the years 1866 and 1881 everything went on
well, and prospered, as regards the City Mission House.
Two, three, and even four Missionaries had at different
times lived together in the city amongst the people.
No death had occurred among the Missionaries in the
city, although there had been more than one death
amongst those who were living in the civil station.
Inconveniences and discomforts there doubtless were
from living in a city which was not always clean, and
amongst the people of the country, and not amongst
fellow-countrymen, but there had been no disaster.
But in the summer of 1881, Umritsur became a plague-
stricken city. The railways, canals, and roads had
interfered with the natural drainage of the country. An
extraordinary rainfall of five and a-half feet had filled to
the brim the wells in which the water had been before
twelve feet from the surface. In some places, wherever
a stick was thrust into the ground, the water came
bubbling up. The soil became a vast morass. Old
buildings of the time of Runjeet Singh, together with
the most solid buildings of modern date, cracked from
the giving way of the ground on which the foundations
were laid. The vegetation in the gardens round the
city, and even in the midst of the civil lines, which had
been over-irrigated for years, had become so dense that
neither sun nor air could reach the ground. The wells
became contaminated, and the city ditch and the fields
around it were so filled with water, that the drainage of
the city and the station could not get away. A pestilence
ensued, which was in Umritsur unprecedented. The city
was decimated. Nearly 15,000 dead were carried out in
the course of three or four months, from the gates of a
city containing 152,000 people. The people for a short
time were dying at the rate of 600 per 1,000 per annum.

THE FAMINE AT UMRITSUR. 83

In the February of the following year five English
Missionaries were again living together at their post in
the City Mission House. But it was no longer safe to
remain there, and of necessity they retired to the civil
lines, to await the carrying out of the new system of
drainage, and the introduction of pure water into the
city, by the Government, which should again render the
city habitable for English people, as it was before.

In October, 1883, the City Mission House was again
occupied, and this time by Miss Wauton and the ladies
of the Zenana Missionary Society. Let us give Miss
Wauton's account in her own words, as published in
''India's Women " of May and June, 1884 : —

" * Why not move into the city ? ' said a sister Missionary
one day last year, when I was telling her some of my difficulties
in connexion with the Convert' s Home; 'the Mission-house
is standing empty ; you could have all your women round you
there.' ' Why not ? ' I thought to myself; ' that is just what I
have always longed for.' The way had never opened before ;.
now it all seemed as clear as possible. In a few days the-
matter was arranged, and before the end of October we had"
settled into the large substantial building, which we hope wilL
henceforth be the head-quarters of the Mission.

" ' What have you gained by the move ? ' perhaps some one-
will ask.

" My answer is, Closer contact with the people we work
amongst ; and it is worth anything to gain it. The bungalow home:
was bright and pleasant, and many a happy association clusters,
round that and other similar homes ; but how about suitability
for the work? A drive of at least a mile backwards and
forwards each day, taking up sadly too much of the already
limited time of the short cold-weather days, or of the still
more circumscribed period in which it is possible to be out of
doors in the hot season; the weary faces of the few women
who found their way to the house when anxious to see us,
often saying, ' We didn't know where you lived ' ; converts
under our care needing daily, almost hourly teaching and
attention : all this was quite enough to decide the question,
and to give us reason for praise and thanksgiving when this
house, so suitable, healthy and convenient, was handed over
to us by Mr. Clark, who had himself planned and built

G 2

84 UMRITSUR.

it, and had spent years of his own missionary life under its
roof.

" It was a consecrated home, and earnestly did we pray that
thus it might remain — a focus where rays of light might be
concentrated and thrown out on the darkness around, a place
of refreshment to which many weary hearts may turn for
sympathy and help in their struggles after rest and liberty, even
as the eye of the passer-by may be refreshed as he turns from
the dusty bazaar, and, looking in at the open gate, sees the
green grass, trees, and flowers of the compound."

10. The Clarkabad Agricultural Settlement.

This Settlement owes everything to the personal in-
fluence and exertions of the Rev. Rowland Bateman,
who re-established it in i Sy6, after the total failure of the
efforts of the four Native gentlemen, to whom the land
had been entrusted to establish it themselves. Our four
Native friends, who were amongst the most influential
]^ative Christians in the country, had undertaken the
work on behalf of poor Native Christians, who were
engaged in agriculture, or were desirous of becoming
agriculturists. They had said to us in 1867 and 1868,
" Only give us the land, and you will see what we can
do. We desire no help ; we wish no Missionary to be
associated with us in the work ; we wish to be perfectly
independent, and to carry out the work in our own way ;
only procure for us the land, and then leave us to our-
selves."

With very great difficulty the land was obtained
through the kindness of the Government, and it was
made over to them on the terms which they desired, and
their total failure has been another proof that in the
present state of our Punjab Missions, our Native brethren
can no more prosper when acting independently of the
English Missionaries, than the English Missionaries
can prosper by acting by themselves, and independently

CLARKABAU. 85

of the Native Church. If we desire success, we must all
of us, at any rate at present, go on unitedly and hand
in hand in everything. When Mr. Bateman came to the
rescue, to save our Christian Settlement from complete
ruin and extinction, there was not, we believe, one Native
Christian in it.

The following list of new buildings, or works which
were in progress in the Settlement in the year 1882, will
show the amount of labour and of money which has been
expended on it : —

Rs.

1 . Church Building 3)5oo

2. Mission House and out-houses 4,000

3. Boys' Orphanage 1,500

4. Boys' School House 300

5. Girls' School House 200

6. Dispensary and House for Native Doctor 200

7. Pastor's House 1 50

8. House for a Catechist 50

9. Several houses for Christian zemindars 300

[o. Three new shops in the bazaar 150

I . A wall round the village 350

;2. Roads laid out, and many thousand trees planted 550

[3. Small pucca tank 300

[4. A large kuchcha tank 200

[5. A trough for cattle at the well 50

[6. A large mill for oxen .• 100

7. An oil press 50

A village well 300

[Q. Wall round the graveyard and planting trees in it 150

20. About six houses for granaries 300

21. Guest House and Post Office 100

22. Water-courses for irrigating the fields 200

We see here at any rate one advantage of endeavour-
ing to carry on Missionary work in villages, in the cheap-
ness of the construction of the buildings. Most ably and
zealously has Mr. Bateman been seconded by Mr. and
Mrs. Beutel, who are now the Missionaries in Clarkabad,
and are carrying on the work, and are completing that
which yet remains to be done. Of our dear friend the
late Rev. Daud Singh, the Native Pastor, we have already
spoken. His family still live in the settlement.

86 UMRITSUR.

The population of the village is now between 500 and
600, of whom 230 (60 men, 50 women, and 120 children)
are Christians. Of the children 27 are orphan boys,
who are here receiving a practical education in farming.*
The area of land which was made over by Government
to the Church Missionary Society on a lease for ten
years, in 1869, comprises 1,935 acres, of which about
three-fourths have been brought under cultivation. The
lease was continued in Mr. Bateman's name for five
further years from the year 1879, ^^^ application has
been made that the land may now be made over on a 99
years' lease to the Mission.

We observe constantly in the history of Missions, and
especially of those of mediaeval days, how much the
greatest Missionaries of bygone times insisted practi-
cally on the importance of agriculture, and industrial
pursuits, in heathen countries, as a means of humanising
the social condition of both Christians and heathens.

In modern days Mr. Venn writes thtis in 1853 to a
Missionary in Africa : — '* I hope you will interest your-
self in \hQ industrial employmettt v^hich Mr. Peyton intro-
duced. In India, New Zealand, and all our Missions, an
industrial department is being added to the schools. Give
me full accounts of what is doing in these respects, the
cotton cleaning, or cultivation, or any other employ-
ment."

One of the interesting features of this Mission con-
sists in the daily instruction of all the Christians in the

* On the importance to the state of bringing up orphan children, and
teaching them to be honest, good, and happy, in Christian orphanages,
we read in a little book, called " Praying and Working," the following
words : —

" Love overcometh. There were no locks and bars. We forge all our
chains in the heart. There was no compulsion. The lads might wander
away as freely as they came. 'Were you ever flogged here?' 'No.'
'And, instead of bread and water, you had something nice?' 'Yes.'
Bread and water, shame and flogging, in prison in Weimar, £'] 175. per
annum. Meat, bread, honor, Christian teaching in Weimar, once for
all, £2 15^."

VILLAGE MISSIONS. 8/

doctrines, precepts, and promises of God's Holy Word,
and the catechetical teaching of the people in the Church.
On Sunday afternoons the whole congregation resolves
itself into a Sunday-school of some half a dozen classes,
who are taught by the more advanced Christians. When
this is ended, a bell is rung, and Mr. Beutel impresses on
them all the subject which has been taught.

The Society's desire is that there may be always a
Native Pastor attached to the Settlement, and good
schools both for boy and girls. A part of the land has
been made over to the local Church Committee to meet
these expenses. It is hoped that a European Missionary
will remain with the people as long as his presence is
required.

Through God's blessing on the efforts made the whole
work at Clarkabad is now full of encouragement and
hope. The wilderness is becoming a garden. The trees
are springing up, and the fields are yielding their rich
increase ; and trees of righteousness are being also
planted, bringing forth fruits which are by Jesus Christ
to the praise and glory of God.

II. The Taran Taran Village Mission.

The villagers of India amount to about 90 per cent, of
the whole population. In England and Wales nearly
half the population live in towns of 20,000 inhabitants ;
whilst in British India less than 5 per cent, live in such
towns. India, therefore, as Dr. Hunter tells us, " is
almost exclusively a country of peasant farmers, who
live their humble life in their native villages, the towns
unknowing and by the people of the towns unknown."

Max Miiller states that "no one knows the Indians,
who does not know them in their village communities.
The village life in India has given its peculiar impress

88 UMRITSUR.

to the Indian character more than in any other country
we know. To the ordinary Hindu, I mean 99 in every
100, the village was his world, and the sphere of public
opinion seldom extended beyond the horizon of his
village."

Elphinstone writes : — " The villagers are everywhere
amiable, affectionate to their families, kind to their
neighbours, and to all but the Government honest and
sincere."

Sir Charles Metcalfe writes : — " The village communi-
ties have nearly everything they can want within them-
selves, and are almost independent of foreign relations.
They seem to last when nothing else lasts."

In the Punjab Census Report of 1881, Mr. Ibbetson
writes : —

" In the Punjab, the towns and villages of more than 5,000
inhabitants include only 11. 5 per cent, of the population. In
England they include 56.1 per cent, or nearly five times as
large a population. Three-quarters of the people of the Punjab
live in villages of under 2,000 inhabitants.

" Such industries as are necessary to supply the simple needs
of the villager are prosecuted in the village itself. The Punjab
village is eminently self-sustaining. It grows its own food ; it
weaves its own clothes ; it tans its own leather ; it builds its
own houses ; it makes its own implements ; it moulds its own
domestic vessels ; its priests live within its walls ; it does with-
out a doctor ; and it looks to the outside world for little more
than its salt, its spices, the fine cloth for its holiday clothes,
and the coin in which it pays its revenue. Nor are the wants
of the higher classes much less simj^le than those of the peasant.
The rich man dresses a little better, his wife wears more expen-
sive ornaments, and his family live in a larger and more sub-
stantial house. But his food and furniture are only a degree in
advance of those of his rustic neighbours, and he marks his
superior position chiefly by profuse hospitality, and by support-
ing a bevy of useless retainers."

Special efforts were made by the Umritsur Mission for
the village population in former years, when Mr, Bruce,
Mr. Leighton, Mr. Mortlock Brown, Mr. Keene, and Mr.

TARAN TARAN. 89

Bateman laboured amongst them. But up to the present
time no one has as yet built his house, and made his
home permanently, in any village in the centre of his
work. Miss Clay has done so with much success in her
Zenana Mission in Jandiala, and in Ajnala. The Church
Missionary Society have decided lately on doing so, with
God's help and blessing, in Taran Taran, and the Rev.
E. Guilford has been lately set apart by the Society for
this work. Taran Taran is the chief town or capital of
the Manjha, of which we have already mentioned that
Sir Herbert Edwardes wrote, in 1857, that the Manjha is
one of the two points in the Punjab which should of
necessity be occupied in force. All other places, he says,
are mere dependencies. It is here that the noblest and
bravest of the Sikhs live, not, we remember, in the large
towns, but ill the villages.
Mr. Guilford writes : —

" Taran Taran ranks second amongst the sacred places of the
Sikhs. It has a population of 6,000 souls, with over 300 villages
surrounding it, containing 261,676 people. As a centre for
Missionary work it stands second to none in the Punjab ; every
month there is a mela held there, to which thousands of people
flock from all parts. It is obvious, then, that the head-quarters
of the -Mission should be fixed amongst the people themselves.
To carry on the work from Umritsur is impossible, with any
great hopes of success. To do so would involve the loss ot
seven months in the year, besides the incalculable advantages
derived from daily contact with the people. Having made
many tours through the district, I can myself testify to the
hearty desire of the people for Christian teachers. Everywhere
we have been received most warmly, Hstened to most attentively,
and pressed to come again soon.

" The cost of establishing our head-quarters at Taran Taran,
and of erecting a small bungalow there, cannot be less than
Rs. 5,000. We earnestly appeal to our friends to assist us in
this great work. We believe that it is a work which lies very
near to the heart of our Divine Master. Nothing was so pro-
minent in His life upon earth as His tender solicitude for the
poor and ignorant amongst men. We believe that He has still
the same love now for the people in the villages of the Punjab

90 UMRITSUR.

that He had, when He was on earth, for the villagers of the
Holy Land. We believe that Christian work in the villages
will strengthen our work in the towns, and that the work in the
towns will again re-act on the work in the villages. We be-
lieve that it is more for the interests of Christianity to occupy
thoroughly one whole neighbourhood, than to scatter our efforts
abroad at great distances, the one from the other.

" At the present time there is not, we believe, any other
English Missionary of our Society in the Punjab who is able to
devote himself specially to the villages. Our Church Missionary
Society have now made over this special work to my hands,
and I ask for assistance to enable me, in dependence on the
Divine help, to seek to do it well."

The Church Missionary Soctiety have decided wisely,
that it is better for the interests of the Missionary cause
to seek to strengthen the great Missionary centres in the
country, rather than spread their operations widely and
feebly, by inefficiently occupying many distant spots that
do not give any support to each other. The Taran Taran
District is one on which much labour has been already
expended, and is within 15 miles of Umritsur, at such a
distance from it that it can act and re-act on our Central
Station.

Too long, as Sir Donald McLeod used to say, have
we confined our efforts to the large cities, where the people
are less impressible, less simple-minded, and more pre-
judiced and more acquainted with evil than in the villages.
The flower and the strength of the country lies in the
villages. There has been much Christian preaching in
the cities, and in the villages but very little. Let the
salvation of God be sent also to the villagers, and per-
haps they will hear it.

Itinerant preaching is the happiest and the healthiest
occupation in India, and perhaps will prove the most
successful part of Missionary work. The freedom from
station cares, the constant exercise and change of air in
this out-of-door life, are most conducive to health. Those
who can do no other work can often itinerate with

BATALA. 91

advantage both to themselves and others. Regarding
success, Whitefield wrote : " I am persuaded, when the
power of religion revives, the Gospel must be propagated
in the same manner as it v^diS first established, by itinerant
preaching."

12. The Batala Mission.

The Batala Mission was commenced by Yuhanna, a
convert of Dr. Pfander, who was located there, from
Umritsur, in 1866. He was succeeded, at his death, by
the Catechist John, and he again by Mian Sadiq. The
girls' schools were visited regularly by the Lady Mission-
aries from Umritsur. In 1877 Miss Tucker, " A. L. O. E.,"
made Batala her own Station, which it has been ever
since. In the spring of 1878 the Rev. F. H. Baring
established the Native Christian Boarding School for
Boys, and made the Batala Tihsil * his special charge ;
and on the first of January, 1882, both the School and
the Mission were made over by the C.M.S. to Mr.
Baring, at his own request, and the work became a
private one, carried on at his personal expense. But
failure of health and great trial obliged him necessarily
soon to return home ; and on the ist January, 1884, the
School and the Mission were given back by him to the
C.M.S., with the generous endowment of ^^350 a year.

The following is a copy of the resolution passed by
the members of the Church Council, who knew him so
well, and by whom he was so highly valued, which was
forwarded to him from their meeting at Peshawur in
December, 1883 : —

Resolved unanimously^ — That the Church Council of the
C.M.S. in the Punjab view with deep regret the necessity

* A Tihsil is a part of the Deputy Commissioner's district in charge
of a Native Revenue Officer — the Tihsildar.

92 UMRITSUR.

which has obliged our dear and honoured friend, the Rev. F.
H. Baring, to resign his Missionary work in connexion with the
Batala Boarding School and the Batala Tihsil. They thank
God for the grace which has been given to him to do so much
for the cause of Christ, both in Batala and Umritsur, and else-
where in the Punjab. His influence has been widely felt in
many places and in many ways. They thank God for it, for
they feel that it is He who has raised him up both to be an
instrument in His hands, to work for Him in this country, and
also to be himself a bright example of holiness and humble and
unostentatious charity. They would desire with all their heart,
if they could do so, to keep for this country one whom they so
much love and honour ; but as they cannot do so, and as he is
now obliged to leave, by reason of weak health and from other
causes, they send him forth with the earnest prayer that a great
blessing may rest both on him and on his friends at home, and
also with the prayer that he may find much useful work to do
for God on his return to England. They hope that wherever
he may be, he may still continue to be a blessing to India,
where he has already done so much in the midst of much trial,
a country where there is much greater need of devotion and of
thoughtful wise effort than there is at home.

Of the work of Mr. Baring in the Punjab we shall say
but little. He would not wish it himself. He will be
remembered for many things, both for what he was, and
for what he did ; and especially will he be hereafter
remembered as the Founder of the Batala Boys' Board-
ing School, and the practical promoter of Village Missions
in districts of limited extent. We had hoped that his
example would have given the impulse to the formation
of other Private Missions in the Punjab ; and that other
friends, to whom God has given means, would be led to
follow in his footsteps, and to found and endow Missions
in other parts of the country. Whether in the present
state of the Punjab it may not be generally desirable or
necessary for such Missions, when founded, to be placed
in some connexion with one or other Missionary Societies,
we can hardly yet say. The Batala Mission, like Bishop
Wilson's Cathedral Mission in Calcutta, has again
become a part of the general operations of the Church

BISHOP OF CALCUTTA AT BATALA. 93

Missionary Society. Both these Missions still flourish, and
we trust that the Batala Boarding School and Mission, thus
endowed, will ever remain as the monument of what one
generous and noble mind has through God's grace been
able in a few short years to effect.

The Rev. H. U. Weitbrecht, from Lahore, has been
now appointed by the C.M.S. as the Principal of the
School, and the Director of the Batala Mission.

The following account of the visit of the Bishops of
Calcutta and Lahore in November, 1881 (at the time of
Mr. Baring's absence at home), is given by the Rev.
Brooke Deedes, the Chaplain of the Bishop of Cal-
cutta : —

No visit to the Umritsur Mission would be complete that did
not include Batala, and accordingly the two Bishops, with Mr.
Clark and Mr. Deedes, drove there in dak-garis, on Monday,
November 21st. Batala was a city of importance before
Umritsur, from which it is distant 24 miles, was known to fame,
and is still a large town, with the remains of fine old palaces
standing in their extensive gardens and grounds about the
suburbs. Here Mr. Baring, of the Umritsur Mission, established
some few years ago a Christian Boys' Boarding School, renting for
the purpose the grand old palace of Shere Singh, well situated
in pretty grounds, and in the immediate neighbourhood of a
fine tank, used by the boys for swimming and boating. Since
Mr. Baring's departure for England on furlough, two years ago,
the only European resident at Batala has been Miss Tucker,
well known alike in India and at home under the 7i07n de plume
of " A. L. O. E.," who presides over the whole institution with
all the tact and grace of a benevolent fairy. To see her,
indeed, among the boys — now by the sick-bed of an invalid,
now leading the singing at the daily worship in the little chapel,
now acting as private tutor to a candidate for the Entrance
Examination, now setting her own words to stirring tunes, as
*' Batala Songs," to be sung in school-boy chorus ; sharing the
feasts, the interests, the joys and sorrows of each and all, and
withal insensibly forming and elevating their character, raising
the tone and taste of the boyish society, as only the subtle
influence of a Christian lady can do ; and, to older and younger,
the object of a warm personal affection and a chivalrous defer-
ence— to see this is indeed to realise, as it has probably seldom

94 UMRITSUR.

been realised, Charles Kingsley's beautiful conception of the
Fairy Do-as-you-would-be-done-by among the Waterbabies.
And in this case the Waterbabies are swept together from a range
wide enough to satisfy even Kingsley's world-wide sympathies ;
the oldest boy in the school is an Abyssinian lad, picked up
during the war as an orphan baby, to be made the soldiers'
pet, and then to find a home at Batala. Of the remaining
forty boys, of ages ranging from five to eighteen, six are
Afghans, two or three are from Calcutta, two from Lucknow,
the remainder mostly from one or other of the races and tongues
found in the Punjab. The school is Anglo-Vernacular, the
teaching is carried up to the F.A. Standard. The head-master,
Babu Singha, is a man of exceptional governing powers and
ability ; and the boys have the advantage of the ministrations
of a resident Pastor, the Rev. Mian Sadiq,"^ who has also the
charge of a small resident Christian population, and conducts
Missionary operations in the neighbouring town. Batala has
become in some respects a haven of refuge for young converts
held under restraint or persecuted by their heathen relatives,
and more than one interesting story of constancy under extra-
ordinary difficulties is told of those who now live in peace and
security there.

A part of the school stands on a large and wide terrace,
apart from the main building, forming a dormitory for the
younger boys. In the palace itself the ground-floor supplies
hall, schoolrooms, chapel, and quarters for one or more masters.
The first-floor is in Miss Tucker's occupation ; while a large
room on the roof is the dormitory for the elder boys. The
clean sheets and tidy rezais on the beds, and the well-decorated
walls, were remarked as novel features in a Native school. As
an instance of the kindly and brotherly feeling engendered here,
the fact, casually elicited, may be mentioned that two of the
elder boys, one at least of whom was working double tides for
the approaching Entrance Examination, were sharing the task
of watching through the night by the bedside of a sick com-
panion.

Arriving towards evening, the Bishops received an enthusias-
tic welcome from Miss Tucker and from the boys. At seven
o'clock a grand feast was served, the boys and the members of
the resident Christian families sitting round clean white table-
cloths spread down the length of the hall, while for Miss Tucker
and her guests, who included the Rev. Mian Sadiq and the

* Now transferred to the independent charge of the Church Council
Village Mission in Jandiala.

SIR C. AITCHESON AT BATALA. 95

head-master, was set in honour of the occasion a " high table."
After dinner boys and all were invited to Miss Tucker's draw-
ing-room, where a small stage had been contrived, on which
some excellent recitations from Shakespeare were given by the
elder boys, and some school songs were well sung in chorus :
the latter including one specially written as a welcome to Mr.
Baring, who was expected from England during the following
week, and in whose honour triumphal arches and other festive
emblems were already in course of preparation. Mr. Baring
has indeed thoroughly earned the enthusiastic affection with
which "the Founder" is regarded, in this as in every well-
ordered school. Prayers in the chapel brought the day to a
close.

On the following morning a necessarily somewhat hasty
but satisfactory examination of the classes was followed by a
hearty special service in chapel, and an address from the
Metropolitan.

On the same evening the Metropolitan and the Bishop left
Umritsur for Delhi.

On the 2 1 St November, 1883, the Lieutenant-Governor,
Sir Charles Aitcheson, with his staff, visited Batala to
lay the foundation stone of the Mission Church. After
inspecting the Christian Boys' Boarding School, and
receiving an address of welcome from the inhabitants of
Batala, he drove to the Church site. A short service was
said in the vernacular, and the corner-stone was laid by
Sir Charles Aitcheson in the Name of the Holy Trinity.
His Honour then spoke to the following effect : —

" It gives me great pleasure to be present on this occasion,
and to lay the corner-stone of this Church ; and I am glad to
express my sympathy with the self-denying work of the Mis-
sionaries here. Missionaries are frequently tried by seeing
little fruit of their labours, but I feel assured that a great deal
more silent progress is being made than has appeared as yet.
I may mention that a native gentleman of rank, to whom some
time ago I had lent certain Sanskrit books which he asked for,
came to me and requested a private interview. He remained
with me for above an hour, and the whole of our conversation
turned on his religious difficulties. He felt the burden of sin,
and was afraid to die. No books that he had read could
bring him peace. I did my best to speak to him of the Blood

q6 umritsur.

shed on Calvary which had procured forgiveness of sins for all
men. He assured me that he would pray to Jesus Christ, and
seek to know Him. So far as I know, that man had only
learnt of Christianity through books, but had never met a
Missionary. Such incidents may well encourage those who
see little result of their labours now to labour on, looking for a
large harvest."

After the service was finished, Sir Charles inspected
the foundations, and then drove to the Railway Station
with his party.

We feel sure that these words, spoken in season, will
strengthen the hearts and hands, not only of those who
have devoted themselves to the work of the Batala
Mission, but of all labourers in the common cause.

The following two songs are copied from a little book
called " The Batala Boarding School Songs," which have
been written expressly for the boys by one who is their
great friend, and which are sung by them with sparkling
eyes and lusty glee : —

(i.) A BOY OF BATALA.

Generous and just.
True to his trust ;
That 's what a boy of Batala should be.

Eager to learn.
Knowledge to earn ;
That 's what a boy of Batala should be.

Valiant to dare.
Patient to bear;
That 's what a boy of Batala should be.

Ready to show
Love to a foe ;
That 's what a boy of Batala should be.

Then gathered by grace.

May each in their place

Show what a boy of Batala should be.

Steady,

Aye ready;
With heart to duty given.

Best blessing

Possessing,
A steadfast hope in heaven.

UMRITSUR MISSIONARIES : MRS. FITZPATRICK. 9/

(2.) FOUNDER'S DAY.

Our hearts are full of gladness.

And every face is gay.
For who would think of sadness.

On this the Founder's Day!
So gloomy care, away !
We '11 sing a joyous lay,

Blyth, blyth are we,
Happy and free.
In our Batala school, on Founder's Day !

The honoured name of Baring
Shall long remembered be;
He for our welfare caring,

Here planted this fair tree.
Be faith its deep, deep root.
And heavenwards spring the shoot!
Firm may it stand.
Till through our land
Spread from Batala its abundant fruit !

13. The Umritsur Missionaries.

The names of many Missionaries have been already
mentioned ; and where so many have laboured faithfully,
it would almost seem invidious to speak specially of
individuals. Many have died, and some have retired
from the work. We forbear to speak of those who are
still living ; and we will not, therefore, dwell on the
lengthened service of Mr. Keene, from 1853 to 1882 ; or
again refer to Mr. Bateman, whose name will be long a
household word amongst his many sons in the faith
(who, through him, have been led to Christ), in the many
places which he has greatly benefited ; or of others
whose multifarious plans and efforts have everywhere
been productive of very much good. We prefer to
speak of two Missionary Ladies who, after leaving
behind them many loving memories and impressions for
good dismissed from earthly service, now rest from their
labours in God's presence above. The first we shall
speak of is Mrs. Fitzpatrick.

98 UMRITSUR.

Mrs. Fitzpatrick, the wife of the Rev. T. H. Fitz-
patrick, and the sister of the well-known Mr. Thomas
Gooch and Sir Daniel Gooch, laid the foundation of
woman's work in the Umritsur Mission. The first girls*
school which was established by her in the city was
commenced with three scholars, who sometimes came to
school but were more often absent. The three gradually
became five, and the five became eight. Thus in a very
little way was commenced a work which has now
become a great one, for these schools contain now 553
girls. Mrs, Fitzpatrick attracted the children to her by
the power of love ; for she had a large heart, that loved
all, and won the love of all who knew her. Wherever
she went she was known for her gentle loving character,
which influenced all with whom she came in contact,
whether European or Native, rich or poor. "Whether they
were white or black," she, like Bishop Pattison, " loved
them all alike " ; and this, her power of sympathy, was
the secret of her success, as it ever is in all genuine
Missionary labours. Her desires and her prayers seemed
not so much to be " Permit me to do this or that," as
" Do Thou bring unto Thy fold those other sheep Thou
hast, and give me whatever work to do Thou seest
best" It is not necessary in a good Missionary to do
singular things, so much as to do everything that is done
singularly well. In the beginnings of things one person
will often leave the impress of his, or of her, spirit on a
work for generations ; and the Umritsur Mission can
thank God that after an absence of 2S years, Mrs. Fitz-
patrick has left the impress of her gentle loving spirit on
it, for we believe that it still remains. She was not long
in Umritsur, for she came with her husband in 185 1,
and left with him tc found the Multan Mission in 1856.
But the impression left by her on the work has not yet
been effaced, and we hope it never will be.

The second Missionary of whom we wish to make

MRS. ELMSLIE. 99

Special mention is Mrs. Ebnslie. She came to us from
her husband's bed of death, and she brought Hfe with
her. The school in which she had been trained was one
of trial and affliction, in which faith had been exercised
and greatly strengthened ; and in which she had learned
the habit of taking everything in prayer to God, and
receiving from Him guidance, strength and comfort in
every circumstance of life ; thus giving another instance
that to be left alone with God to wrestle with grief is
often, in His providence, the way to strength. She
walked with God, and therefore knew how to act and
work for God. As God had taught her, she knew how
to teach others. As God had strengthened her, she
knew how to strengthen and comfort others, and
especially those who were in sorrow, as she had been ;
and thus it was that every one confided in her. Her
large heart could take in all ; and she was as much a
mother to the little children in her orphanage as she was
to the Lady Missionaries who lived with her in her happy
home. A mother to some, she was a true sister to
others. As a Missionary worker she was invaluable.
Living in the light herself, she could detect the first
appearances of wrong ; and her instinctive quick percep-
tions at once told her what was the right thing to do ;
and told her what was true, and what was false ; what
was good, and what was bad.

Missionaries are often so much occupied in their work,
that they have but little time to hold intercourse with
God. Unless they do so, their souls will die. Unless
they grow in grace, they will lose it. Those who
acquire the habit of connecting everything belonging to
themselves, or belonging to their mission, with God, are
those who prosper most, and do the most good, in their
missionary career.

The influence which Mrs. Elmslie has exerted on the
Umritsur Mission has been a very real one. It showed

H 2

100 UMRITSUR.

itself not so much in what she did, as in what she
was. Always active, she was never in a hurry. In quiet-
ness and in hope was her strength. Her excellence was
not in speaking great things, so much as in living them.
From the time of her arrival in the autumn of 1872, to
that of her departure in 1 8ySy all was peace and happiness
and success in the Umritsur Mission. All workers were
united in Christian fellowship and love ; and all worked
together at all times, with one heart, for one object,
actuated by one spirit. Everything was freely dis-
cussed with the most perfect openness, and then each
one departed to perform his or her own part in the daily
work. The motto of all seemed to be " idem velle, idem
nolle."

There are perhaps few circumstances on earth in
which greater happiness is experienced than it is at those
times when Missionary workers in a heathen land labour
together in this spirit. Nothing can stand against work
like this. It carries all before it.

We who are Missionaries learn by experience that it
has been God's goodness to us which has led us to
become Missionaries to the Heathen. Trials often
become blessings to us, and sorrows joys. He permits
us to be fellow- workers with Him, to supply our needs,
not His. He is graciously pleased to use us, although
He might do without us. In accepting us for this
special service. He means perhaps more our own benefit
than even that of the Heathen ; and He is perhaps thus
training us, not so much for this world as for the next.
It is a mistake to imagine that we are sent to be
Missionaries only for the sake of the Heathen.
Missionaries are themselves the great gainers. They are
sent by God to heathen lands, in order that, first, a
blessing may come on those who send them ; and most
of all, that a blessing may be given to the Missionaries
themselves.

OBJECTS TO BE KEPT IN VIEW. lOI

It is said of some commanders in a campaign, that
they are worth a thousand men. Such workers as Mrs.
Fitzpatrick and Mrs. Elmslie have been are worth more
to the Missionary cause than can be expressed. May
God give a double portion of His Spirit to those who
follow them.

Mrs. Elmslie returned to India, as the wife of the
Rev. F. H. Baring of Batala, in the autumn of 1881 ;
and her early death in Kulu in July, 1882, is mourned
not only by him whom she has for a time left behind
to work for God alone, but by all her friends, whether
English or Native, old or young.

" The Night has a thousand eyes,

And the Day but one ;
Yet the hght of the bright world dies

With the dying sun.
The Mind has a thousand eyes.

And the Heart but one ;
Yet the light of a whole life dies

When Love is done."

Thus greatly does charity excel all intellectual attain-
ments. " A man can receive nothing, except it be given
him from above."

The Rev. T. R. Wade was appointed to the charge
of the Umritsur Mission in the place of the Rev. W,
Keene, in March, 1882.

14. Special Objects to be kept in view in the
Umritsur Mission.

The special objects which have been long regarded as
essential for the welfare of our head-quarters station in
Umritsur, and which affect the prosperity of the work in
other stations also, are the following. We notice them
here, in order to place them on permanent record, in the
hope that they will ever receive that attention in times
to come which their importance demands : —

102 UMRITSUR.

I. — A faithful living ministry, both in the Church
and in the home, to every Christian man, woman, and
child, whether Hving in Umritsur or in the villages. As
long as Hindus and Mahomedans witness evil in the
lives of Christians around them, they will not be attracted
to Christianity.

2. — The careful education of every Christian child,
whether boy or girl, whether rich or poor, both in
religious and secular matters, as far as possible in our
boarding schools. We shall then send them forth,
wherever they may go, well fitted for life's work ; and
filled, we hope, with the Spirit of Christ, by which alone
they will be able to live Christians in a heathen land,
and to exert Christian influence on others.

3. — The practical training, in the work (as well as by
study and prayer, for it), of good Native agents, both
men and women, both for evangelistic and educational
purposes, under the eye of English or Native Super-
intendents. Every station in the country is now calling
out for efficient Native workers.

Our ordinary Missionary work will of course go on
both in towns and villages ; but in order that the Gospel
may spread itself widely in the Punjab, we place special
stress on the three points which are above enumerated.

103

CHAPTER VII.

LAHORE.

Lahore (formerly called Lahawur) is one of the oldest
cities in Northern India. It was formerly celebrated for
its salubrity of climate. The Emperor Akbar made it
his royal residence for 14 years between 1584 and
1598, and from thence carried on his military opera-
tions both in Cashmire and Afghanistan. The Emperor
Jehangir fixed his court there in 1622 ; and when he
died in 1627 he was buried at Shahdera, near Lahore,
where his celebrated wife Nur Jehan, and her brother,
Asof Khan, also lie. The Emperor Shah Jehan improved
the city, and made the Shalimar Gardens. The city and
suburbs then stretched three leagues in length, with a
circuit of 16 or 17 miles, and consisted of 36 quarters,
of which 9 only remain. Abul Fazl speaks of Lahore
as being *' the grand resort of people of all nations " ;
and an old proverb says that if Shiraz and Isfahan
were united, they would not together make one Lahore.
From 12,000 to 14,000 camels then went every year to
Persia and Candahar from Lahore. Akbar had brought
gardeners from Iran and Turan, who had laid out
luxurious gardens, and planted them with trees and
vines and melons. Ice and musk melons were then
procurable all the year round in Lahore, a thousand
maunds or 80,000 lbs. of roses were converted into attar
of roses, which sold for its weight in silver. Palaces,
mosques, and tombs sprang up in every direction, the
ruins of which still remain.

104 LAHORE.

That time was one of great literary activity, when the
learned of every country congregated in the city. Many
books were then written, and amongst them the Persian
translations of the Mahabarata, and Raja Tarangini.
There was then great freedom of thought in religious
matters, and teachers of every creed were tolerated, and
allowed to teach their different doctrines. Religious dis-
putations and philosophical discussions were carried on
in Akbar's presence, week by week, sometimes the whole
night long, in which the Emperor and Faizi and the
ministers Birbul and Abul Fazl took a part. At one
time Birbul persuaded Akbar that the sun was a proper
object of worship ; and Abul Fazl was appointed super-
intendent of the fire temples. An enamelled figure of
the sun still exists on the palace wall, manifesting the
favour that was then shown to fire worshippers. At other
times the subject for discussion was Mahomedanism,
and the heat of argument was sometimes so strong that
in one of the disputations a Persian mullah, a Shiah,
was assassinated by an Afghan Suni,who then, as a Native
historian tells us, " went to heaven, tied to an elephant's
foot, and thus attained martyrdom." On other occasions
the Jesuit Christian Missionaries gained great influence,
especially with Akbar, and afterwards with Shah Jehan's
eldest son Dara. It is said that Akbar had a real
respect for Christianity, and had part of the New Testa-
ment translated for his own use ; and that he rejected
the Koran, saying it was an imposition. Abdul Qadir
tells us that he caused his son Morad to be instructed in
the Gospel ; and that the boy began his lessons, not as
usual in the name of God, but " in the name of Jesus
Christ." It is said that he adored the images of Jesus
and of the Virgin Mary with awe and reverence. We
learn from Abul Fazl that in one of the public con-
ferences the Christian (Jesuit) Missionary offered to walk
into a burning furnace, with the Bible in his hands,

SKETCH OF HISTORY OF LAHORE. I05

if the Mahomedan would do so with the Koran. The
Mahomedan refused the ordeal, and the advantage, it is
said, remained on the side of the Christian, and Akbar
publicly rebuked the mullahs for their violence during
the discussion.

Jehangir allowed the Christians to build a Church in
Lahore, and gave stipends to their priests. Shah Jehan
pulled down this church, but traces of it remained till
the year 1665. Nur Jehan, the wife of Jehangir, who
had almost boundless influence over him, and over the
affairs of state, during his lifetime, lived in Lahore for
nineteen years after her husband's death, on an annuity
of ^250,000. During this time she built her husband's
tomb. Her niece, Arzumaud Benu, or Mumtaz Mahal,
was the much loved wife of Shah Jehan, and the mother
of his sons and daughters, all of whom afterwards became
celebrated. It was as a mausoleum for her remains
that Shah Jehan built the celebrated Taj at Agra. Dara,
her eldest son, and heir to the throne, lived much in
Lahore, where he built squares and gardens, and was
greatly beloved by the people. When Aurungzebe
killed his brother Dara, as a renegade from Mahomed-
anism, he built out of his revenues the large mosque
of Lahore, which was, and is still, avoided by all good
Mahomedans, as having been erected with the spoils
of Dara's blood. Dara's spiritual adviser was Meean Meer,
who has given his name to our present military canton-
ments, and whose tomb still remains between Lahore
and Meean Meer. His views were liberal, like those of
Akbar.

The influence of Nur Jehan, her niece, and brother Asof
Khan, who was Prime Minister with an income of a
million a year, was very great. They all seem to have
been opponents of Christianity. Akbar, Jehangir, and
Dara were to some extent favourable to it. Aurungzebe,
the grand-nephew of Nur Jehan, risked and lost the

I06 LAHORE.

Empire by his conscientious advocacy of Mahome'danism,
and his oppressions of the Hindus. It is probable that
the history of India, both religiously and politically,
would have been different from what it afterwards
became if it had not been for Nur Jehan and her family.
It is said that they influenced India more than Akbar
did.

Those were days in which Mahomedan emperors
and courtiers from Central Asia married the Hindu
princesses of India ; when Persian mysticism and Afghan
Mahomedanism came into active and full collision with
Hindu philosophies and Brahmin idolatries. All this
resulted in the establishment of the Sikh religion by
Nanak. It was in Lahore that Guru Arjan, the fourth
successor of Nanak, and the compiler of the Adi Grunth,
was martyred by the Mahomedans ; and hence arose
the deadly hatred which still exists between Sikhs and
Mahomedans. The Sikhs then became Singhs ; and
the peaceful disciples of Nanak were transformed into
the warlike lions of Gobind.

It was here that the Maharajah Runjeet Singh estab-
lished his Sikh monarchy, after annexing one by one
every principality in the Punjab, and joining all into one
great kingdom, which passed over to English Christians
in 1849, after the second Sikh war. The tomb of
Runjeet Singh, which stands near his former palace, is
now an object of interest in Lahore. Lahore remained
the focus of conspiracies and revolutions from the days
of Akbar until the annexation of the Punjab by the
English.

In 1867 the Missionaries of the American Presbyterian
Board of Missions, who had carried on Missionary work
continuously in Lahore from the time of the annexation
of the Punjab, invited the Church Missionary Society to
undertake the charge of the Native Christians of the
Church of England, and to establish a Mission in Lahore.

LAHORE CHRISTIAN CONGREGATION. I07

The invitation was accepted, and the Rev. James Kad-
shu, a convert of the Kotgurh Mission, was sent there
from Umritsur. His first service was attended by 10
or 12 Christians ; but on his departure to Simla in 1875,
Mr. Kadshu reported that his congregation numbered
275 members, of whom 71 were communicants.

The present Native Pastor, the Rev. Yakub Ali,
zealously and lovingly ministers to his congregation, a
difficult one to deal with, consisting largely of Eurasian-
ised natives. It has now 206 members, of whom 33 are
communicants. Through Mr. Weitbrecht's influence a
suitable and handsome new Church, which at present
accommodates 150 people, and when completed will hold
300 people, has been lately erected in a suitable position
in Anarkullee.

The St. Johns Divinity School was established by the
Rev. T. V. (now Bishop) French, in 1869. Mr. Sherring,
shortly afterwards, thus wrote respecting it in his " Pro-
testant Missions in India " : —

In one department of labour, and in one Mission only in the
Punjab, an experiment is being tried which, so far as I am
aware, is not being attempted in the same way elsewhere. This
is in the matter of training expressly for the Ministry young
Native Christians of conspicuous piety and ability. The Rev.
T. V. French, of the Church Society's Mission, formerly the
Principal of St. John's College. Agra, with the assistance of the
Rev. J. W. Knott, originated a Divinity School at Lahore, in
which instruction is imparted in the Hebrew of the Old Testa-
ment and the Greek of the New, in ecclesiastical history, in
theology in all its branches, and, in short, in all those subjects
generally taught in the theological colleges of England and
America. The method adopted by the excellent Principal is
not merely theoretical, but also eminently practical. By asso-
ciating familiarly with them, taking them in his company when
he preaches publicly to the natives, or holds conversation with
them, permitting only carefully prepared addresses to be
delivered by any of them, and the infusion into their minds of
his own Christian spirit, and of his own earnestness and zeal,
he endeavours to prepare the students for their future work.

I08 LAHORE.

Very soon after the opening of the college, Mr. French lost his
gentle, saint-like colleague, Mr. Knott, who, of all spiritually-
minded men whom it has been our privilege to meet, seemed
to be the most like Enoch, of whom it is said that " he walked
with God."

The raison d'etre of this seminary of theological
learning is further illustrated by the following suggestive
remarks of Mr. French : —

The very last thing which has been practised among us as
Missionaries was, what the greatest stress was laid and effort
expended upon by Hindu sect leaders, and by the early
British and Anglo-Saxon Missionaries, as well as by Mahomedan
Mullahs everywhere ; I mean, giving a few instruments the
finest polish possible, imbuing a few select disciples with all
that we ourselves have been taught of truth, and trying to train
and build them up to the highest reach attainable to us. It is
but seldom that this has been the relation of the Missionary to
the Catechist, of the schoolmaster to the student, what the Sufi
calls ikiibas, lighting the scholar's lamp at the master's light.
The perpetuation of truth (must we not add, of error also ?)
has, in every age, depended on this efficacious method of
handing down teaching undiluted and unmutilated. To this
we have become scarcely awake as yet. The learned Mis-
sionary, or the deep spiritually-taught Missionary, is rather in
his study and his books than reproducing his doctrine, spirit,
and character in the minds and hearts of some chosen followers.
It was such a method of working to which our Lord has en-
couraged and led us, not by His own example alone, but by
those memorable words : " The disciple is not above his master,
but every one that is perfect shall be as his master."

The Divinity School in Lahore is the second college
which has been founded in India by Bishop French.
The first one was the C.M.S. College at Agra, which
v/as established by him in connexion with the Rev. E.
C. Stuart (now Bishop of Waiapu) in 185 1. Mr. French
was the Principal of this College during the Mutiny,
when he refused to enter the Fort at Agra unless the
Native Christians were allowed admission also. The
invitation to join the Punjab Mission was given to him

LAHORE DIVINITY SCHOOL. IO9

by the Parent Committee in 1861, when he was appointed
the leader of the new Mission in the Derajat, from which
he was invalided home in January, 1863, in consequence
of very serious illness. The first proposal to establish
the College at Lahore was made by Mr. French in a
prospectus, dated Boulogne, 2nd August, 1866, in which
he discusses the question, " How, with God's good hand
helping us, the Native Church may be caused to strike
its roots deeper, and to ramify more widely ; how it may
become more effective and influential, and have strength
and weight added to it ; how we may anticipate and
make provision for India's Church of the future, may
consult for its stability and permanence, impressing on
it all the wholesome tendencies we can, heightening
while it is yet in its infancy its sense of responsibility
and the duty laid upon it towards the generations
unborn, whilst at the same time we husband our re-
sources, and consider with as large foresight as we may,
the contingencies to which the course of time and the
growth of the Native Church may be expected to give
birth."

''It is clear," Mr. French writes, " that we must not com-
promise the future character of the Native Church, by attempting
to trammel it with too rigid adherence to our institutions,
holding it thus swathed, as it were, and bound tight in our
leading-strings. Its growth, in the main, must be free and
spontaneous, natural and unwarped, if we would see it healthy
and vigorous. There are, on the other hand, some leading
features common (as Church History informs us) to the spread
and development of all infant churches, and which have largely
contributed to ' lengthen their cords and strengthen their stakes.'
Training colleges, in one form or another, for the preparation
of a Native pastorate, has been one of these.

" On looking into the histories of the early Churches of
Christianity, we find it was an object straightway, and from the
very first, kept in view, to fix upon convenient centres which
should form rallying points for the promotion and diffusion
abroad of the light of the Gospel. In these a small body of
Christian teachers devoted themselves to the more complete

no LAHORE.

establishment and firmer building up in the truth and doctrine
of Christianity, of a portion of the choicest and ablest converts,
with a view to their becoming, in their turn, teachers and
preachers of the Word. The raising up of such men was not
left to be a desultory and discretionary work, occupying the
spare moments, the mere residuum of energy, of Missionaries
otherwise occupied in a multiplicity of labours. It was rather
an object definitely pursued in the most favourable localities,
under the guidance of the best instructors of which the case
admitted, drawn chiefly from among the ripest and most practised
veterans.

** In a somewhat careful study of the Missionary history
of many ages, I find that at no one period, and by no one
Christian Church was this great duty neglected or lost sight of.
' They preached and baptized, and established training schools
at suitable centres.' Such would appear to have been the
invariable rule : such the constant testimony borne by Church
authors ; such the summary of their Missionary reports. This
disciplining of the choicest minds, and confirming of the noblest
souls, was steadily pursued as the most fruitful of agencies, as
' laying up in store a good foundation against the time to come.'
It proceeded on the principle, that a course of catechetical
instruction imparted at one or two Missionary head-quarters,
with students gathered in sufficient numbers to create whole-
some (not excessive) emulation — where mind was whetted by
contact with mind, and thought was exercised, and suggestive
questions struck out and answered, and free, unstifled, yet
reverent inquiry permitted — was likeliest (by God's blessing)
to produce a well-prepared and grounded staff" of Christian
teachers, able, with some degree of confidence, to meet cap-
tious reasoners, to satisfy anxious inquirers, and to proclaim to
learned and unlearned alike the message of salvation through
Jesus Christ.

" Such institutes, as a whole, occupied a kind of vantage ground
and post of observation, where the probable requirements of the
future Church were studied in the light of the experience of the
past, with reference to those modifications of plan which new
events and emergencies ever forced on their attention. They
formed important links and centres of communication with the
Church at home — each was a nucleus of Christian literature,
largely instrumental in diff"using improved versions of the Holy
Scriptures, and multiplying copies both of elementary and more
advanced theological works in the vernacular, suited to the stage
of growth at which the several churches had arrived.

MR. FRENCH'S LABOURS. Ill

" It may not be inappropriate," Mr. French continues, " if I
quote one or two passages bearing upon these principles from
the history of our early English or Irish Missionaries. I select
them from Maclear's * History of Christian Missions in the
Middle Ages,' as a work readiest to my hand.

" Page 42. ' The zeal he (Ulphilas) had displayed found an
imitator in the great Chrysostom. What was the measure of
his success we have no means of judging, but it is certain that
he founded in Constantinople an institution in which Goths
might be trained and qualified to preach the Gospel to their
fellow-countrymen.'

" Of another distinguished Missionary of early times {lb.
p. 70), it is said ' Knowing well how much his own acquaintance
with the native language had contributed to his success, he
laboured diligently to establish a native ministry wherever he
went. Cautiously selecting from the higher classes those whose
piety and intelligejtce seemed to fit them for the work of the
ministry^ he established se7ninaries ajid schools^ where they were
trained for this high employment.^ "

Of the abundant labours of Mr. French since the
establishment of the College it will be difficult here to
speak. But many know how excessive efforts on behalf
of Christ's cause brought him very near to death in
Lahore in 1872, when the work of the College was
necessarily transferred during the summer months to
Abbottabad. Many will also remember how, when
prostrated by exposure and incessant toil, he was carried
into Dhurmsalla from Kulu ; even as he had been found
by the doctor in a distant village, and carried into Dera
Ismael Khan in 1863. What he has been not only to
the College, but also to the whole Punjab, since 1869,
those who have been most associated with him have best
known. He will be ever remembered amongst us as a
Missionary who has " gone before " all others in high
aims and efforts, both as regards personal holiness and
devotion of life, and also as regards large hearted en-
deavours for the benefit of the people. Wherever he
has been the tone of spiritual and intellectual life has

112 LAHORE.

been quickly and perceptibly raised. The first in the
North of India to establish a school of Divinity, he has
been the first also to introduce the systematic teaching
of the Hebrew Bible and the Greek Testament to Indian
students. A leader in everything connected with Mis-
sionary work, his vacations were spent in extensive
itinerations to Multan, Khanpur, Cashmere, and the Salt
Range. Ever rising himself, and ever raising others by
the grace of God to higher efforts, his minutes of leisure
were employed in writing works in many languages, and
in carrying on a large correspondence with many friends,
with such effect that the present Bishop of Durham
drew public attention to ** the helpful letters from
Lahore." With quick perception of everything opposed
in spirit to the pure Word of God and to the simple
formularies of our Church of England, he was ever
also foremost in expostulations, even with those in
authority, against every doctrine and practice that
brought injury and wrong on the Church of Christ in
India.

Through God's mercy to us he was appointed our chief
Pastor, and was consecrated Bishop of Lahore on the
2 1st December, 1877. From that time till now the
signs of an apostle have been more evident in him than
ever they were before. In labours more abundant in
both English and Native congregations ; in journeyings,
often throughout his whole diocese, from Peshawur and
Delhi to Kurrachee, and even to Candahar and through-
out Persia ; in weariness and painfulness, in watchings
and in prayers, and constant preaching in different lan-
guages, with the care of all the churches on him, he has
added both to his former labours and to his trials. In
testifying to what he believed was Truth, he was the only
one of the nine Protestant Bishops of India who declined
from motives of principle to sign the letter which was
addressed from Calcutta by eight Bishops "to all of

BISHOP FRENCH. II3

every race and religion." He could not " lay stress
merely on the conformity of our creeds, ritual and orders
to primitive models and apostolic precedents," without
dwelling also " on the signs of restored life which has
led the Church to emerge from deadening and depress-
ing formality and benumbing sterile orthodoxy which
seemed to freeze its very vitals and paralyse its energies."
Nor could he be "insensible of, and rejoice and praise
God for, the devoted labours and successful ministries of
men and women of other bodies than our own."

Suffering from the exhaustion of five years of inces-
sant toil, he proceeded in April, 1883, on furlough home,
travelling through Persia, undertaking a journey which
involved a ride of a thousand miles, which to one of his
years, and under such circumstances, was sufficiently
hazardous. Through God's blessing he arrived safely
at home, but not to enjoy the rest which he so greatly
needed. The necessity of collecting for his cathedral in
Lahore, and for preaching, speaking, writing, and travel-
ling far and wide, for many objects which lay near to
his heart, have prevented him from enjoying that quiet
repose and cessation from labour which seemed to us to
be indispensable to the recovery of health and strength.
His return to the Punjab is now looked for in October
next, and many prayers are offered up to God for his
long continuance in the Diocese, of which God's provi-
dences have appointed him our chief overseer, our leader,
companion, and friend.

Almost all of our Native Clergy and most of our
Catechists and Readers have been trained at Bishop
French's Divinity College. The importance of it, therefore,
cannot be over-rated. It is the school in which our Native
teachers of Christianity are themselves taught ; where
they sit at the feet of their teachers, as St. Paul sat at
the feet of Gamaliel — or let us rather trust that they sit
at the feet of Christ Himself, as the disciples did, when

1 14 LAHORE.

they learnt from Him those lessons of practical theology
which influenced both their minds and their hearts, and
when they were daily associated with Him, and drank
of His Spirit, in all they saw Him do and teach.

It is now recognised by all Missionary Societies that
it is to the Natives themselves that we must ultimately
look to perform the chief part of the work of evange-
lising their own countrymen. The Native Clergy are
the new vessels for the new wine, who are perfectly
familiar with the language and thoughts of the people.
The greatest work that foreign Missionaries can do in
India is to seek to train Native agents ; not lowering the
standard to the workers, but raising the workers to the
high standard which is placed before us all. The experi-
ence of each new year only shows us more and more the
importance of teaching individual Native Christians.
We shall probably in the present state of India do more
by concentrating efforts on single souls than by seeking
to throw the Gospel net over entire peoples. We need
in all our Missions more Bible-classes for young men
and for young women. We can perhaps hardly place a
better modern model before us than that of the late Mr.
Haldane, when he expounded the Epistle to the Romans
to educated young men in Geneva ; of which the fruits
quickly appeared in the conversion and future labours
of Frederic Monod of Paris, Rien of Jutland, and Merle
D'Aubigne of Geneva. The hearts of the people in
India, and especially of the young, need now direct con-
tact with the Word of God.

The Principals of the College have been the Rev. T.
V. (now Bishop) French, the Rev. W. Hooper, the
Rev. F. A. P. Shirrefif, the present Superintendent, and
the Rev. H. U. Weitbrecht, who officiated for Mr.
Shirreft' during the latter's furlough. The assistants
have been the Rev. Messrs. Knott, Clark, Gordon, Wade,
Bateman, Merk, Lewis, and Dina Nath.

THE COLLEGE BUILDINGS. II5

The subjects taught in the College are the Holy
Scriptures in the original Hebrew and Greek languages,
the Book of Common Prayer, Church History, Christian
Dogmatics, Christian Evidence and Analogy, Pastoral
Theology, Natural Theology, and Hindu and Mahome-
dan controversy. The teaching has special reference to
the religions and circumstances of country.

The students are trained not only in the class-room
and chapel, but also in itinerations with their teachers in
the villages, and stated preaching in the Bazaar, which
latter is usually carried on in the rooms kindly lent for
the purpose by the American Mission.

The high-walled native garden of the college is laid
out in four quadrangles which lend themselves to the
necessary separation between married and unmarried
students. At one end is the Principal's house, facing
one of the courts, and in three others the students
and their families reside. The garden formerly con-
tained two wells, and several towers, some of which still
stand and serve as dwelling-houses for the students..
There was also a hall, which was adapted and used for
many years as a chapel, until one night in the summer
of 1 88 1 the roof of the part which was used as a chapel
came down, filling the place with debris, and necessitating
the immediate erection of the " Gordon Memorial
Chapel." There had been no rain to account for the
fall ; and had it taken place during the daily service, as.
might have been expected from the strain of the pun-
kahs on it, many lives must have been lost.

To the original buildings have been added, together
with the Principal's house, a large school or class-room,
a library containing a very considerable number of valu-
able books for the use of the Missionaries, and enough
of houses to accommodate eleven married, and nearly
as many single students. There is also a small native
room in the middle of one of the courts, which has been

I 2

Il6 LAHORE.

used as a prayer room by the students ; and there is also
a comfortable little house of three rooms in which a
single Missionary has often resided, and which is now
occupied by the Rev. Dina Nath. As all of the houses are
not at present required for the small number of students
now reading in the school, Christian young men studying
in the Government and the Medical colleges are allowed
to occupy them, subject to certain restrictions, and a pay-
ment of a small rent. Many highly prize this opportunity
of living in the midst of Christian influences.

Outside the walls is a Serai, or guest-house, one part
of which is used by inquirers and Christians, who are for
any reason for a time the guests of the Mission, while the
other is at present occupied by the Rev. Yakub Ali, until
a parsonage can be built near the Bazaar Church. It is
a great inconvenience for the pastor to live so far from
^his people, and a parsonage-house is urgently required.

All the Christian women living on the premises receive
instruction from the wives of the Missionaries in charge,
and a school is needed for their younger children.

The terms of the lease of the garden require that the
tomb of its former proprietor, which it contains, should
be allowed to remain in its present position, and be re-
paired at the expense of his family.

No account of the Divinity College of Lahore can be
complete without reference to the Rev. G. M. Gordon,
who was one of its warmest friends and supporters from its
foundation. In the first year of its existence Mr. French
(now Bishop of Lahore) wrote in his annual letter : —

" My old friend Mr. Gordon (late of the South India Mis-
sion) has added during the last year another most generous
contribution of money to two former ones, which have allied
and identified him with us in a marked way not to be forgotten ;
and more than all, he has resolved — in spite of urgent and re-
peated pressure, brought to bear upon him by those who know
his value, to secure him for other fields of labour, one of which
would have given him promotion in the Church, but of which

REV. G. M. GORDON. II7

he would not like me to speak publicly — to throw himself into
our work as a fellow-labourer. It is no longer a secret that the
post which Mr. Gordon thus declined was the Bishopric of
Rockhampton in Australia."

The Bishop again wrote in March, 1881 : —

It was in November of 1872 that, having bidden farewell to
Mr. and Mrs. Bruce, and to Persia, he joined me at Lahore, in
fulfilment of his long-projected purpose to be my comrade once
more. And from that time onwards, the burden of his thoughts
and words by day, his dreams by night, his letters to friends far
and near, was the bringing home of the long-lost Moslem to
the Shepherd and Bishop of Souls : the Moslem of the frontier,
in lands where the blending of the Pushtu and Persian speech
made his old and new work to be as one. He found me on
his arrival broken down with a second and more dangerous ill-
ness, and scarcely recognised me on our first meeting, so that
we were only working actually side by side for one-and-a-half
years. But whether in exchange of thought, in conversation,
then and afterwards, or in steady flow of correspondence
between England and India, while I was recovering strength,
there was no swerving from what had become his life's grandest
and maturest work— his unstaggering purpose of spending all,
and being all spent, for the Beloochee and the Afghan.

That first year and a-half he took such modest and occasional
share as he could in the home department, as we called it, of
the Native Divinity School ; purposing, when I left, to become
the centre, as indeed he was the heart and soul, of its foreign
department. He would play the harmonium in chapel, his own
gift to us ; instruct the choir in music ; had a bath erected in
one of the quadrangles, to encourage cleanliness ; climbing-
poles and ladders, and other methods of promoting athleticism ;
introduced gardening and cricket ; none of these were very
successful, though best intentioned, efforts ; — worked up short
sermons for chapel with Moonshees' help ; had his charmingly
choice library, and collection of Persian and perhaps Baby-
lonian curiosities, in his small prophet's chamber — which I hope
will long survive as a relic of those vanished days — the only
third-storied bit of building in English Lahore. In the after-
noons he would join me in a Soldiers' Bible-class at Meean
Meer ; or in a bazaar preaching with the students ; or we
would throw our Persian into a common stock in readings pro-
longed far on towards midnight ; or in the vacations he would
join in some preparatory excursion along the Jhelum and

Il8 LAHORE.

Chenab banks, to initiate himself into the character and
language of the people in whose service his life was to be
offered in sacrifice.

It was just before Christmas, 1873, that we set out together
to "spy out the land" which we had arranged should be the
Missionary practising ground, so to speak, of the Lahore
Divinity students, under the direction and oversight of the
Missionary clergy associated with the college, to which he
attached himself from the very first ; and held unswervingly to
his purpose of regarding all his labours as inseparably con-
nected with it, and with the C.M.S., under whose auspices it
had its birth. Whether his work lay amongst Sikhs, Beloo-
chees, or Afghans, it wus always the same ; he felt himself
working out one of the fundamental ideas which underlay the
original plan of the Divinity School — and essential, as I believe
(and as my two honoured successors in the Principalship,
Messrs. Hooper and Shirrefi", have steadily held likewise) — to
the practical usefulness and efficiency of the institution, i.e.,
its having a department of labour outside of the college class-
rooms, and stretching forth the hand of sympathy and loving
help to the frontier hills and rivers, to watch for any door by
which Christian influence may find entrance to the tribes who
have their home there, and the relations in which we stand
to whom, are of such serious moment to the future of the
empire.

We visited at that time Gujerat, Jhelum, Pind Dadan Khan,
Miani, Bhera, Shahpoor, Khushab, and a number of small
towns and large villages lying between. The languages were,
of course, new to Mr. Gordon, beyond the Persian he had
partially acquired at Ispahan ; the preaching and conversing
therefore fell to me, but he took the keenest interest in all,
and never wearied in searching out opportunities I could avail
myself of, one of the marks, as Aristotle tells us, of the truest
friendship. When we traversed by road or river the same
ground just before Easter last year (1879), ^^ ^^s well able to
express himself; the district had become a home to him, and
his heart was bound up with its people, loving them " the
more abundantly, the less he was loved ; " for a good deal of
unfriendly feeling was shown him by the upper classes in Pind
Dadan, where he secured, by fair bidding at a public auction,
his " little tower," just close to the walls of the town — " the
corner bastion," as Mr. Nugent calls it, " of an old fort of
which little else remained." Many a time in the interval,
between 1873 and 1879, has he trod on foot the fifty miles

BISHOP FRENCH ON MR. GORDON. II9

between Jhelum and Pind Dadan, shortly to be united by the
branch railway, which is almost completed. From the time I
left India, at the close of March, 1874, he adopted Pind
Dadan as the little capital of his rather too extended Missionary
province, or rather the starting and returning point of his
journeys. He had leave "to hold the fort," or the little
bastion, until he succeeded in purchasing it as a place of
deposit for his books and collection of varieties after ceasing to
reside at Lahore. It was a great advantage for the fifteen or
twenty English residents at the great salt-mines five miles from
Pind Dadan, to enjoy so often the Church ministrations, which
Mr. Gordon himself, and latterly, in his absence, his young
Missionary brother, Mr. Nugent, performed for them in the
little Station Church, or in a large room at the salt-mines.

Mr. Gordon's great object was to obtain Native agents,
whom he might train after his own fashion of hardihood and
patient endurance— what might well be called " a perfect work
of patience.'' His great sorrow throughout his seven years of
pioneering work on the frontier was the reluctance (or, as it
often turned out, the inability) of the Native labourers to keep
pace with his seven-leagued strides, sometimes painful midday
marches, over treeless plains, to some coveted destination,
where an inquirer had to be visited or a friendly Moolah
instructed. One excellent student, Andreas, as faultless in
life as he was steadfast in simplicity of faith and devotion to
his studies, during the three years he spelled out his Hebrew
and Greek Scriptures in our school at Lahore, succumbed after
about a year's attempt to frame his course of life after the
model daily before his eyes. Even of him our dear brother
spoke with some dissatisfaction, as hardly up to the mark, and
better fitted to be a pastor than an evangelist. Writing in
August, 1874, he says, "I walked with Andreas to Khoostrab,
and we were continually reverting to the walk you took with
us there. I was sorry not to be able to induce P. and N. to
accompany me." (These, I should observe, were two of the
least promising of our students, whose views of the nature of
the work he strove to elevate for some months.) "They
feared a wetting such as we had all got on the previous
evening, when sudden rain overtook us, and we had to wade
through two miles of water. They have got no shaiiq for
preaching, and it is useless to press them." . . . This high
standard, which we so much need, may take another generation
to develop.

The following: account of Mr. Gordon's death in

120 LAHORE.

Candahar is taken from a sketch of his life written by
his friend General R. Maclagan : —

Far from home and country, and amid the noise of battle,
fell George Maxwell Gordon, the faithful messenger of the
Gospel of peace, sharing an enterprise of peril with those
among whom he was ministering, and sharing, with those
who fell around him in the strife, a soldier's grave. This is
all we yet know.

How came the Missionary to be at Candahar, when that
small British garrison was straitly shut up and hard-pressed by
a numerous enemy, elated and emboldened by a little tem-
porary triumph? A double object had drawn him there, and
a felt duty had kept him. When engaged on the Punjab
frontier in devising and organising a mission to the Beluches
of our border districts, lie resolved to take advantage of the
presence of a British force in Quetta, and of a Brtish represen-
tative in Kelat, to proceed into Beluchistan, and see whether
the time had come for extension of the Mission to the territory
beyond our border. Then from Quetta he advanced with the
force proceeding to Candahar. He seized that opportunity of
making some acquaintance with Southern Afghanistan and its
people, and of forming a judgment with regard to Missionary
action at some future time in that country, seeing that he
might also at once be of service in ministering to the British
troops on the line of march. And with them he remained in
Candahar, performing the duties of chaplain to the great satis-
faction of officers and men. The position in which he was
now placed, and the work it enabled him to do, confirmed and
satisfied his own sense of the importance of the step he had
taken, and of the usefulness of his offered and accepted service.

Mr. Gordon was a Missionary at his own charges, his
private means not only maintaining his Mission work without
cost to the Church Missionary Society, but being ever liberally
bestowed on useful objects conducive to the temporal or
spiritual well-being of people whom he could help. Such a
man, with felt capacity for a certain line of action, with oppor-
tunities presented to him of which he perceives the value, is
guided by an impulse which is true for him, however differently
others might be affected by it. He was urged, as his letters at
the time quietly but unmistakably showed, by a pressure which
he felt was not to be resisted. He at once accepted the lead-
ing, which was indicated to his willing mind, not without
something of that adventurous spirit which animates every

MR. GORDON'S CHARACTER. 121

man who is in earnest, which has stirred the heart and
quickened the steps of many a noble Missionary in days past
and present, and will in all time to come. It was the same
spirit, with the same views, which took him back from England
to India on the last occasion through Persia, and which en-
abled him there, with his wonted devotion, to be the means of
so great usefulness, in co-operation with another active Mis-
sionary of the C.M.S., at a time of grievous famine and
distress.

When we hear of the Missionary killed in a sortie from a
besieged fortress — a difficult and perilous operation, under-
taken to check the harassing fire from a strongly-occupied and
well-armed place of cover — let us think of him as the minister,
for the time being, of the British soldiers employed on this
duty. He was their friend, who sought to be their helper
wherever he could, not only in the tent but in the field, in the
time of danger, and in the hour of death. Not altogether
profitless, we may well believe, was this last service, though it
was the hour of death also for himself.

The Rev. C. P. C. Nugent, who was appointed by
the Society to take up Mr. Gordon's work at Pind
Dadan Khan and its neighbourhood (thus leaving him
free for his itinerations in many parts), writes of Mr.
Gordon thus : —

Undoubtedly the two most striking features of his life were
his self-denial and his prayerfulness. His was no gloomy,
morbid form of self-denial which would repulse people, but
one so impregnated with the principle " for Christ's sake, and
the souls of men," that he was never unhappy in it. Grieved
and wearied in soul he often was — as who would not be that
fully realised all Christ's love and all the ingratitude of man ?
Often and tenderly as he longed for the joy of seeing home
and friends again, keenly as he appreciated the many delicacies
and refinements of European life, he never, I believe, regretted
the step he took, when in 1874 he left Lahore for a life of
voluntary poverty among the people to whom God sent him.
The uppermost wish of his heart in revisiting home, which he
had purposed doing in 1881, was to beat up recruits for the
Salt Range.

In May, 1878, he wrote from Pind Dadan Khan : " To many
people India is full of variety and amusement. If it has a hot
season they avoid it by going to the hills, or if they are obliged

122 LAHORE.

to stay on the plains they can surround themselves with com-
forts and luxuries ; and as for the cool season, it is far
pleasanter than an English winter. But to a Missionary, who
is intent on knowing the Natives and being as one of them-
selves, these comforts are quite foreign, and by degrees he finds
that they are by no means necessary to existence. And in order
to get the confidence of the people, and do them any good, one
has to make up one's mind to devote one's life to it, and all
one's dreams about ending one's days in a cottage near a wood
in some pleasant English nook give place to the prospect of a
mud hut in an Indian village, and the enviable distinction of a
rough tombstone reverenced alike by Christians and Heathens."
And these words are simply the expression of his every-day life.
I have known him even in Amritsar go to the Serai (a native
inn) and lodge there for the sake of being among the people
whom he loved for Christ's sake.

His constant prayerfulness struck one at once. The little
time of prayer preceding each visit to the bazaar or village was
a very blessed time,' and one very full of reality to him. Very
often have we noticed and felt justly rebuked by his solemn
and reverent demeanour during the walk to the daily preaching,
and the short replies to any thoughtless or irrelevant remarks,
and subsequent silence taught us not a little the awful solemnity
of our Mission, and of the frame of mind with which one should
leave the King^s presence to execute His command.

His best memorials will be the Salt Range and Beluch
Missions, and the College Chapel at Lahore. The work con-
nected with each of the places was very dear to him, and
indeed the first two Missions were practically founded, and the
premises given, by his Christian love and generosity. May it
please God to raise us up faithful followers of so true a pattern of
a Missionary. He was but one of the blessed company "who
loved not their own lives unto the death," but it is helpful to
study the great features of the life of each of these as they are
set before us. Self-denial, prayer, and hard work, were those
of this true servant of God, eminently scriptural graces well
worthy our imitation.

By Mr. Gordon's will he left no less than Rs. 75,000
towards the erection of the College Chapel and the
carrying on the Missionary work at Find Dadan Khan
and Dera Ghazi Khan, which he had inaugurated. The
beautiful Chapel has been lately completed by Mr.
Weitbrecht at a cost of Rs. 12,000, and was opened by

FIND DADAN KHAN. 1 23

the Bishop in February, 1883. The design is elegant and
the structure substantial. On the day following the
dedicatory service, an ordination was held in it, when
three former students received Deacon's orders, namely,
the Rev. Dina Nath, ordained to the work of the
Divinity School, the Rev. Thomas Edwards to the
Simla Pastorate, and the Rev. Nobin Chundar to that
of Batala.

The Pind Dadan Khan Mission, which was established
by Mr. Gordon, was formerly a branch of the Lahore
Divinity School. The northern part of the district is
famous for history both ancient and modern. It was
here that Alexander the Great founded the cities of
Bukephalia and Nikaia, one on each side of the Jhelum,
to commemorate his victory over Porus and his conquest
of the Punjab. Not far from the battlefield of Nikaia
lies that of Chillianwala, the battle at which place,
together with the subsequent victory of Gujerat, resulted
in the annexation of the Punjab.

The Pind Dadan Khan Mission was commenced by
Andreas, an orphan boy, who had become a Catechist in
the Amritsar Mission, and afterwards trained at the
Divinity College, Lahore. An account of his death is
given in Mr. Gordon's Report for 1875 : —

The year is closing sorrowfully to me as to the life of my
Native Christian Brother Andreas. He contracted a cold in
Amritsar last Christmas, and disease of the lungs followed.
Although feeble in body, he is strong in spirit, and most patient
in suffering. " Tell Mr. French," he says, " that I have no fear
of death, but joy and confidence." Among his visitors in sick-
ness are an old Hindu Pandit, and a young Muhammadan
school-teacher, who show a kindly sympathy and appreciation
of his former counsels. A recently converted Muhammadan
Moulvie of Jhelam has spoken to me of him in terms of true
brotherly affection. To another Muhammadan Moulvie, who
is an inquirer, he has written a letter of Christian exhortation
as a dying message. His loss is a heavy blow to a young
Mission Hke this, and the more so as I have no one to supply
his place ; for this kind of work offers a searching test to the

124 LAHORE.

sincerity of applicants for employment as preachers, and some-
times with only depressing results.

Since I began this letter, which I have been obliged to lay
aside for two months, Andreas has been taken to his rest, and
our little cemetery has received the first Mission seed " sown in
corruption," to be " raised in incorruption."

What I most desire is that his example in thus dying at
his post should not be lost upon his Native Christian brethren
who survive him. And yet I fear, not without reason, lest it
should have an intimidating rather than a stimulating effect
upon them.

Andreas was a man of few words, and one who took a sober
rather than a sanguine view of things. When, after preaching
in a village one Sunday, I tried to animate him by an account
of revival work in Scotland to hope for a corresponding revival
here, he remarked very justly, " You cannot compare the two
cases. In my country the bones are very dry, in yours there is
some flesh upon them."

On St. Andrew's Day he received the Holy Communion in
his bed for the last time. I remarked to him that St. Andrew's
example was one which he had well followed. He replied,
"Ah ] our work is poor enough, and we deserve nothing for
it ; but what a beautiful text that is in Revelation, ' Be thou
faithful unto death, and I will give unto thee a crown of life.'
Oh that I may obtain that crown ! " He added, "Christ left
every thing for us ; it is only right that we should give up a
little for Him. Mr. French was always saying this to us. Alas !
how few there are who are willing to do this. I should greatly
like to finish my work at Find Dadan Khan. I have a great
desire to preach. The people are bad, yet we must tell them
of the Lord's mercy."

We were a very little band as we stood round his grave on
the 9th December — only Yakub, the Native Christian chow-
kidar, and the Native Christian schoolmaster of Bhawa, and the
Collector of Customs at Kheura, who kindly came five miles to
show his sympathy — a very small company, in view of a very
large town of heathens and Muhammadans. I earnestly desired
that all my Native Christian brethren in Lahore and Amritsar
could have been there too, to gather some instruction from that
open grave, if perchance there might be one heart touched by
a generous impulse to stand in the breach and to say, in response
to that silent appeal, "Lord, here am I, send me."

The Find Dadan Khan Mission is now carried on by

FIND DADAN KHAN. 12$

the Rev. H. Rountree, who was appointed to succeed
Mr. Nugent in October, 1883. He is assisted by the
Rev. Thomas Howell, a Native Evangelist of the
Society.

They have lately been encouraged by the Baptism
from the Mission School of a son of one of the chief
men of the city — the first Baptism which has taken
place in Find Dadan Khan itself, though one of the
students had previously received Baptism in Lahore.

126

CHAPTER VIII.

SIMLA AND KOTGURH.

We have spoken of our Church Missionary Society's
central stations in the midst of the Punjab Proper. We
now proceed to give a brief account of our long line
of Frontier Missions, which begin at Simla, and terminate
in Kurrachee on the sea.

It was in the year 1840 that the first committee met
together in Simla to establish a Christian Mission in
the Himalaya. It consisted of Mr. Gorton of the Civil
Service, Captain Jackson of the Bengal Artillery, Captain
Graham, General Smith, Dr. Dempster, Major Boileau,
and Captain Rainey. They were amongst the first resi-
dents at Simla ; and the names of two of them are
handed down to the present day in *' Gorton Castle '*
and " Boileau Gunge." The Simla and Kotgurh Missions
are thus the oldest Missions of the Church of England
in the Punjab, and in the Diocese of Lahore. We notice
that Simla, as well as Kotgurh, has always been one of
the stations of the Church Missionary Society. These
Missions, like most others in the Punjab, owe their origin
to the earnest zeal and effort of Christian laymen, who
in a few years collected more than Rs. 15,000 for them.
Mr. Gorton alone subscribed Rs. 100 a month to the
Himalaya Mission ; and at his death, in 1844, he
bequeathed to it Rs. 22,000, which has since become
Rs. 31,500, and is still called the "Gorton Fund," from
which the chief part of the expenses of the Kotgurh Mis-
sion are now defrayed. In transferring the whole of the

KOTGURH AND SIMLA. 12/

funds of the Himalaya Mission to the Church Missionary
Society the local Committee wrote thus to the Parent
Society : — "From the first we were anxious to enter into
the closest connexion with you. We are anxious to
secure not only the permanence and enlargement of the
Mission, but the acknowledgment and continuance of
decided evangelical views. We want to be clear on this
subject, and desire, as far as in us lies, the prevention of
any ' imcertain sound ' of the Gospel trumpet. The
blessing of God has hitherto accompanied you. You
have been enabled to uphold and maintain the truth as
it is in Jesus, and you have the means to undertake the
important work which we have pointed out to you. We
are persuaded that if you undertake the Himalaya
Mission, our whole object, and more than that, will be
gained."

The Missionaries who have laboured in Kotgurh and
Simla have been Mr. Rudolph (who came to Kotgurh
as a C.M.S. Lay Catechist and Schoolmaster, and after-
wards joined the American Presbyterian Society),
the Rev. M. Wilkinson, the Rev. Dr. Prochnow, the
Rev. J. N. Merk, the Rev. W. Keene, Mr. Sandys, Mr.
Beutel, and the Rev. A. W. Rebsch, who, after more
that than 20 years of faithful and devoted labour in
Kotgurh, and as many more years of Missionary toil in
other stations in the plains, has at last retired from direct
work, and now lives in Simla, where he still assists the
Society and superintends the local Mission. The present
Missionary in Kotgurh is the Rev. A. Bailey ; and the
Native Pastor in Simla is the Rev. T. Edwards, who
has left a .lucrative position to minister to the Native
congregation, and has lately been ordained Deacon
by the Bishop of Lahore to the Pastorate charge of the
Christians in this station.

Kotgurh (called by the natives Gurukot, or the residence
of the Guru, whose grave is still seen in the midst of

128 SIMLA AND KOTGURH.

the village, decorated with colored flags) is situated on
the high road from Simla to Thibet. It is 54 miles from
Simla, and is 6,700 feet above the level of the sea. It
is built on a spur of Mount Hattu, which is 11,000
feet high.

The well-known traveller, Captain Gerard, who for a
time lived in Kotgurh, writes : " Kotgurh is free from
fogs ; has good water ; a population close together of
1,200 souls ; and is just opposite to Kulu, a populous
district on the other side of the Sutledge. The people
are very simple, and show a great anxiety to be educated
by us ; and fairs are held in the neighbourhood, which
greatly help the spread of the Gospel to distant nations.
It is a most interesting tract, and a better field could
not offer itself for a Missionary establishment." This
was written 40 years ago. In 1873 Kotgurh contained
41 villages, with a population of 2,400 souls.

Human sacrifices were formerly offered up to the gods,
and a cave is still seen near Kotgurh where a young girl
was annually sacrificed to the demon of the place. It is
a bleak and weird-looking spot, and is still accounted
an accursed place, on which goats and cattle are not
permitted to graze. When we visited it in i88r, we
were told that on the last occasion, when a beautiful girl
of 1 5 was brought by the priest to be immolated, a storm
arose, and the swollen stream carried away both altar
and temple, and scattered all the people. The offering
up of human sacrifices has, from that time, ceased.

In former years infanticide used to be common, and
as lately as the year 1840 four cases were brought to
light by Government, in which parents had buried their
children alive. Polyandria was also practised. It was
not uncommon for three or four brothers to marry one
woman, who was the wife of each in rotation. As most
men had not sufficient means to purchase and maintain
a wife, it was the custom for several men to club together

HEATHENISM AT KOTGURH. 1 29

and buy one common spouse. The children belonged to
all. Soon after the school at Kotgurh had been opened
it was observed that two men brought food to one of the
boys, and that both called him son. The two men
had married one woman, and they had only one son,
whom both considered as their own. Superstition and
ignorance then everywhere prevailed. Every accident
or misfortune was attributed to the genii of the different
places, some of whom were believed to preside over the
crops ; some held influence over the heart of man ; some
over the mountains, or forests, or sources of rivers. In
most villages flocks of goats were kept for sacrificial
purposes. Every peak, cave, forest, fountain and rock
still has its presiding demon, one of whom is appropriately
called " Shaitan " or Satan, whose effigy is brought out
on special occasions, with human masks fixed on it, and
the people dance before it, waving branches or swords.
The people of these hills believe literally in the real
existence and malignant spiritual power of demons ;
and so they worship them. As far as their belief in
evil spirits consists, perhaps they are right. That there
are evil spirits we know ; and they doubtless have
special power in heathen lands. St. Martin of Tours
(a.d. 336) believed that he had spiritual conflict with
devils, in the form of Jupiter, Venus, and Minerva. The
hill people call them by different names. The strong
man armed exerts much strength and subtlety in keeping
his goods, till the Stronger than he comes to dispossess
him. In a country like this we have distinct evidence
how man of himself entirely fails to have any idea of who
God is, without Christ. God without Christ Is only an
object of horror and aversion. They know nothing of
Him, and think that He is some demon, who must be
propitiated by idolatrous ceremonies, and so they fear, and
tremble, and hate, and rebel, and yet they must worship.
They know not God, and therefore worship Satan.

130 SIMLA AND KOTGURH.

During all these years of vice and ignorance, God
"left not Himself without witness, in that He did
good, and gave them rain from heaven and fruitful
seasons, filling their hearts with food and gladness."
We see on all these mountain slopes how luxuriantly
tea, wheat, barley and other cereals grow, and how rice,
which rivals that of Bengal, is largely cultivated. We
see that all the timber trees of the Himalaya are repre-
sented in the forests ; and that apricots, peaches, apples,
pears, mulberries, figs, oranges, citrons, limes, plantains,
walnuts, hazelnuts, grow in profusion wherever they are
planted. No wonder that the feelings of Christian men
were moved when they saw the ravages which idolatry
and ignorance of God had made in a country like
this, a country which lay at their very doors, and which
in their excursions from Simla they often visited. No
wonder that Captain Jackson, in a most affecting letter,
wrote thus : — " For my part, it seems that the Lord hath
opened the way, and made it plain for us to establish
here a Church Mission ; and I pledge myself, as long
as the Lord may spare my life, to pay £60 annually, in
any way the Committee may direct, either in England
or India." The bounties of Nature are not sufficient,
without Revelation, to manifest the true God to any
people. If God bears witness to heathen nations, by
conferring benefits on them, and by " doing them goody"
let us bear testimony to them in the same way, and seek
also to do them good, both materially and spiritually.
We should much like to see a Medical Missionary
attached to the Kotgurh Mission.

Kotgurh lies midway between Brahminism and
Lamaism. Some twenty-five miles beyond Kotgurh
scarcely a Brahmin can be met with, although Hindu
temples are occasionally seen in the interior, often in
close proximity with the Lama temples. Sixty miles
from Kotgurh is one of the most celebrated Lama monas-

KOTGURH MISSION. I3I

teries, containing, it is said, a considerable library ; and
nunneries may be also found not far from it. A little
beyond Kotgurh the distinction of caste altogether
ceases, and the peculiar physiognomy of the people points
to Tartar origin. It is mentioned in Bishop Milman's
Life that he once saw, near one of the Buddhist monas-
teries, a number of boys who were prostrating themselves,
and apparantly praying with much devotion. He asked
an intelligent and well-educated Buddhist, who was with
him, about them. He said that they were praying. The
Bishop asked, " To whom ? " After a pause he replied,
" To nobody ! " and " For what were they praying .?" The
answer was, " For nothing " ! They were praying to
nobody, and for nothing. Such are Buddhist prayers.
But even the Buddhist child must pray. This occurred
in another part of India ; but the religion of the people
beyond Kotgurh is the same.

Sons of wealthy and influential men have occasionally
come from their homes in Chinese Tartary to study in
the Kotgurh Mission School. They have there learned
to read and understand the Word of God, and have
attended family worship and the Sunday services in
Church. On the approach of summer they have returned
to their native highlands, " fearing that Kotgurh," which
is only 6,700 feet high, " would be too hot for them ! "
During the winter of 1864-65 eleven youths arrived from
the snow regions of Kanawur to study in Kotgurh.
They were lodged and boarded in the Mission ; and in
the short winter days they learned to read the Bible,
which they took back with them on their return to their
home. One of these lads had been trained to be a
schoolmaster, but on his return the Rajah claimed his
services as a munshi.

The Kotgurh Mission is essentially an itinerant
Mission to the Hill tribes which lie between the plains
of India and the borders of China. We remember the

K 2

132 SIMLA AND KOTGURH.

interesting accounts of the long tours and adventures
of Dr. and Mrs. Prochnow, as they traversed range after
range, to tell to these highland people the Gospel of
Christ. We remember, too, a picture in the Church
Missionary Intelligencer^ of Mrs. Prochnow, mounted on
a yak, and crossing one of the difficult snow-clad passes.
It was never intended that the Missionary should remain
always in the neighbourhood of his head-quarters in
Kotgurh ; but it was always hoped that his influence
would manifest itself by his constant presence in many
States, in which Missionaries have been often welcomed
as the friends and benefactors of the people. Those
fishermen catch most fish who go out fishing. The fish
will never leave their natural element, and walk into our
nets, while we sit at home, and fishermen learn to be
patient also, for they often have to toil all night, and
seem sometimes to catch nothing.

The people of the hills are very illiterate. It is our
comfort in India that the Bible is full of those things
which all men see around them every day, and which
are intelligible to all, even to the youngest child. It
speaks of light and darkness, day and night, shadow and
substance, cold and heat, sunshine and storm. It tells
of life and death, birth and growth, sickness and health,
pleasure and pain ; of parents and children, teachers
and disciples, kings and subjects, obedience and rebel-
lion. It speaks of men and animals, mountains and
plains, rivers and seas, seed sowing and harvest reaping,
food and famine, medicine and poison ; and of life
strengthened and maintained by feeding on the flesh of
innocent victims, who are always dying that we may live.
It tells of sheep and goats, lions and lambs, wheat and
tares ; of roots planted in a good soil, and of houses
built on a strong foundation, of running water from a
crystal fountain, and of pure water from the well's fresh
spring. God's usual way of teaching men is by type

KOTGURH SCHOOLS. 1 33

and reality, symbol and key. In all our work of evange-
lisation, even amongst the most ignorant, it is our
happiness to remember that the God of creation is the
God of revelation, and that He who formed the world
made also men's minds and souls to be receptive of the
influences around them. All nature is an illustration of
the great spiritual truths which the Bible teaches. It is
often comparatively easy to teach Bible doctrines to
unlearned peasants. They understand all about nature
better than we do ; and nature is the best teacher of
God's revelation to mankind in the Gospel of Christ.

In Kotgurh and its neighbouring villages are our
principal schools, which have now 50 boys and 21 girls.
Some schools are also carried on at a distance from the
central station, by means of which the Gospel of Christ
has reached the more distant parts of the hill country.
Men of mature age have often joined their children in
learning to read and write in these schools. Mr. and
Mrs. Rebsch acquired also much influence in their direct
Missionary work through their knowledge of medicine.
Morning after morning was the Missionary's study more
or less filled by constant visits from villagers, many of
whom came from a great distance to obtain medical
relief from sickness and disease, and were there told of
Him who is the Great Physician of souls. These Hill
Missions have not been without fruit. Many converts,
men and women too, have been given to our Mis-
sionaries. Amongst them we may mention the Rev.
James Kadshu, the first Native Pastor of Lahore, who
was baptized by Mr. Merk in 1852 at Kotgurh, when 26
years of age. Unlike other Missions, where converts
often assemble from other stations, almost every Chris-
tian at Kotgurh is a convert from the country itself
There is one exception, that of a Chinaman, who came
from China to work in the tea gardens at Kotgurh, and
who became a Christian, and married one of the Christian

134 SIMLA AND KOTGURH.

girls. One of the greatest losses that the Kotgurh Mis-
sion has suffered has been that of Timothy, a young
man of quiet, earnest, zealous faith and love, whose
influence was specially felt amongst the young men who
had formerly been his school-fellows. In the year 1873
the whole of his household, consisting of six souls,
together with four others, were baptized. He was sent
to be trained at the Lahore Divinity College, in the
hope that he would become the Native Pastor of Kot-
gurh. But his life, which appeared to be of so much
value to the Christian cause, was cut short by consump-
tion, that terrible disease of Indian students, who have
not often been accustomed to much study. His happy
death made a great impression on all who were around
him. He was constantly repeating his favourite Urdu
hymn, " When shall I go, when shall I go, when shall I
see Jesus ? " Mr. Rebsch was in Simla when Timothy
lay dying ; but Timothy had the assurance that he
would see him once more before his end ; and though
the snow in some places was six feet deep and more on
the way, Mr. Rebsch went over to see him, and was with
him when he died, on the 25th March, 1881.

The Kotgurh Mission has now 42 Native Christians,
of whom 12 are communicants. In 1870 this little con-
gregation commenced a Church Building Fund, to which
each contributed according to his ability. When the
Hindus heard that a Christian Church was to be erected
in Kotgurh, they also came forward to add their contri-
butions. In this way more than Rs. 100 were collected,
chiefly in annas and pice. Those who had no money
contributed rice or grain. Rich and poor, they did all
in their power that they might have a Christian Church
of their own. The Maharajah of Puttiala gave Rs. 250
towards it. One poor man, a Hindu, who had promised
to give Rs. 15 towards it, but "forgot" to do so, two
years afterwards brought Rs. 17-4; namely, Rs. 15 for

SIMLA MISSION. 1 35

his subscription and Rs. 2-4 for the accumulated interest
on it. A pretty church was built through Mr. Rebsch's
efforts in 1873. It is 60 feet long and 20 broad, and is
intended to accommodate 200 persons. Its total cost
was Rs. 4,000 ; permission having been very kindly
given by the Deputy Commissioner of Simla to cut the
timber, free of expense, from the Government forests.

We must not forget to record the sympathy and help
which was always given to the Kotgurh Mission by
Archdeacon Pratt. Without his help the Mission would
have been more than once in danger of collapse. It was
he who appointed Dr. Prochnow to it ; who guided the
counsels of its Committee ; who turned Bishop W^ilson's
attention to the people of the Himalaya hills ; who
aided the work by collecting large sums, and by advo-
cating its cause. During his last visit in 1880 all that
had taken place came vividly before his mind. He
went to the outlying villages with the Missionary, and
visited the schools for boys and girls, and expressed
his delight at the marked improvement amongst the
people. With almost a presentiment of his approaching
• end, he expressed his fear that he would never again see
the glorious hills and dales of Kotgurh. On the day
before he left, he attended Divine Service. And when
he died from cholera in the following year, the Christian
community of Kotgurh were amongst the chief of those
who mourned what was to them an irreparable loss.

The Simla Mission has received very efficient help,
especially from Archdeacon Baly and Archdeacon Mat-
thew, who have assisted it with their counsel and in-
fluence, and have furthered its work by much pecuniary
support received from the English congregation.

The Native Christians in Simla are ministered to by
the Rev. T. Edwards, acting under the superintendence
of Mr. Rebsch. Their number is 145, of whom 59 are
communicants. The pressing want of Simla is that of a

136 SIMLA AND KOTGURll.

Church for the Native congregation, towards which Mr.
Edwards has collected about Rs. 6,000. A site for this
church, through the kind help of the Archdeacon and
other friends, has at last been found, and the building
of the church will be speedily commenced. There are
two schools in Simla of 52 boys and 7 girls, which are
conducted by Mr. Edwards.

The importance of Simla to the Church Missionary
Society is very great. It has, more than any other
place, become of late years the political capital of India.
It is the residence, for six or seven months of every
year, of the Viceroy, the Commander-in-Chief, and the
Lieutenant-Governor of the Punjab. The Heads and
Secretaries of the Civil and Military Departments of the
Government have their homes in Simla, and live there
for a longer time every year than they do anywhere
else. Some of the chief Native talent of the country is
also to be met with there, in the different offices of the
State ; and Native Princes and Chiefs are continually
coming there to visit the Viceroy and the Lieutenant-
Governor. Simla is becoming more and more the place
where the laws of India are made, and where plans are
formed for the general administration of this great land.
But not only is Simla the chief seat of the Indian
Government, but it is also, as such, the constant resi-
dence of many of the best and the most influential
friends of the Church Missionary Society in the country.
It would seem as if in some respects Simla would afford
the same advantages, and occupy the same position, in
India, with regard to the work of the Society, as London
does to the Parent Society. It would be well for the
interests of our work if our Church Missionary Society
were to take up a more defined position in Simla than
it has yet done ; where Committees could meet regularly,
and from their wide experience of India generally, could
give advice which may materially aid both our Parent

VALUE OF SIMLA. 13/

Society, and the Native Church, in the many difficult
and often perplexing questions, the decision of which
will greatly affect the extension and permanent estab-
lishment of Christianity in India. As the number of
Christians increases, the difficulties will increase also ;
and the giving a right direction to the work would
greatly assist the Society's operations in many places.
It is probable that the pecuniary support given to the
Society would be also increased, but the chief advantage
to the Society's work would be the closer attention
which would be given to it, by those whose talents and
experience would give the greatest weight to their
opinions and advice.

In the meantime the Missionaries of the Divinity
College in Lahore have been invited to visit Simla
during their summer long vacations, from ist July to
the 30th September, and have done so during the last
five years.

138

CHAPTER IX.

KANGRA.

The next Mission on our frontier line is that of Kangra.
The Kangra District contains 730,845 inhabitants, of
whom 637,635 are Hindus. The whole district, like
Cashmire, is one of the most beautiful countries imagin-
able. It is " a good land, a land of brooks of water, of
fountains and depths that spring out of valleys and
hills " ; a land of fruits and rich harvests, a land where
the people can eat their food without scarceness, and
need not lack anything. Nature has done everything
for Kangra. It contains mountains which rise to the
height of 16,000 feet, with their forests of oaks and
pines, their glades and little side valleys, with streams
of water everywhere, and the richest and most fertile
plains, in some of which, in the direction of Palampore,
tea-planters have made their gardens. The Rev. C.
Reuther wrote respecting it : — ** The country all round
is pretty, like a garden of the Lord ; and that it may
become so in a spiritual point of view, is my constant
prayer." Kangra itself is about 2,500 feet above the
sea, and is thus beyond the reach of the hot winds of the
Punjab plains. The heat for two months is excessive,
owing to the stillness of the air, but at other times the
climate is delicious.

Mr. (now Sir Douglas) Forsyth thus wrote to the
Parent Committee : —

*' Kangra is one of the most sacred places in India. There is a
story that whenMahadevi came to the earth, she was so horror-

HISTORY OF KANGRA. 1 39

Stricken at the wickedness of mankind, that she slew herself on
a hill overlooking Kangra, called Jamtri Devi. Her remains
were then divided into three parts. The body was deposited
near Kangra, at Bhawan ; the head at Jowala Mukhi, and the
legs at JuUunder. At Jowala Mukhi there is to be seen a flame
of fire (a stream of ignited gas) issuing out of the bituminous
rock. This was at once seized on by the Brahmins and con-
secrated. A large temple was built over it, and pilgrims come
even from Ceylon to worship there and at Kangra ! There is a
tradition that if a man cut out his tongue, and lay it on the
idol head at Jowala Mukhi, not only will he go to heaven, but
his tongue will grow again in four days' time. Instances of
people cutting out the tongue frequently occur."

Authentic history points back to what Kangra was at
the time of the Greek invasion, more than 2,000 years
ago, when Nagarkot was the capital of a flourishing
state, more than a thousand years before William the
Conqueror invaded England ; when the Kangra Rajah,
the chief of eleven other petty states, of which the names
are given, governed in his best days the whole country
from the Sutledge to the Ravi ; when Kulu, Mandi,
Sukeit, Chumba, Badrawar, Basahir, Bclaspur, and
Nurpur were amongst its dependencies. Kot Kangra
was conquered by Mahmud of Ghuzni, in 1009 A.D.,
who, it is said, "plundered the temple of incalculable
wealth." It was recovered by the Brahmins some thirty-
five years afterwards ; and 2Lfac simile of the idol which
was carried away by Mahmud was then replaced in the
temple. It was again conquered and plundered by
Feroze Shah Toghluk, who threw this fac simile idol on
the high road, to be trodden under foot by all passers-by.
It was then permanently occupied by Akbar the Great
(in 1556, about the time of our Queen Elizabeth), whose
great financial minister, Todar Mull, reported to his
master that he had " cut off all the meat, and left to
the Hindus the bones " ; meaning that he had taken
all the rich lands of the plains, and left to the Hindus
the hills. We read again of Kangra in the time of

I40 KANGRA.

Jehanglr, from 1615 to 1628; and again of the great
Hindu Rajah Sunsar Chund, Katokh, who, in 1786, ruled
from Kulu to Hoshiarpur. It was seized by Runjeet
Singh, in 1828; and came into our hands after the first
Sikh war, when dynasties which had lasted for 2,000
years came to an end, as it would seem, permanently.

The Kangra Mission owes its existence to the counsel
and efforts of Mr. (afterwards Sir Donald) McLeod. It
was commenced by Mr. Merk, in 1854; when the house
which had been built by General Lake, then Deputy
Commissioner of Kangra, was purchased for a Mission
House from Sir T. Douglas Forsyth, then Assistant
Commissioner, on the removal of the civil station from
Kangra to Dhurmsalla. Mr. Merk's incumbency lasted
from 1854 to 1874, with a short intermission of about
two years, when Mr. Menge acted for him while he was
on furlough at home. On his death in 1874, he was
succeeded by the Rev. C. Reuther. Mr. Merk now
lies in the Dhurmsalla graveyard, not very far from
the tomb of Lord Elgin, the late Governor-General of
India; and Mr. Reuther was laid to rest in the pretty
Native cemetery in Kangra, where he died in January,
1879. From that time till March, 1882, the Mission
suffered from the want of a head, notwithstanding the
visits of many Missionaries. Our Society has lately
appointed Mrs. Reuther to the charge of the Mission, in
which she is ably assisted by her two daughters, one of
whom belongs to the Church of England Zenana Mis-
sionary Society.

It was the writer's privilege, in October last, to baptize
no less than nineteen persons in Kangra and the adjoining
station of Dhurmsalla, in Missions which our Church
Missionary Society were a short time ago on the very
point of relinquishing, on the alleged ground of their
unproductiveness. The new converts belong chiefly to
the servant class, and are most of them connected

CONVERSIONS OF DOMESTIC SERVANTS. I41

with the family of our dear friend, the late General Prior,
who died a few months ago, after a long and useful life.
It will be a great encouragement to many in Northern
India to hear of this accession to the Christian Church
from the servant class. There are many Christian friends
in India who devote much time and attention to the
instruction of their servants, with, perhaps, little apparent
result.* There are many who leave India, or die, with-
out seeing the conversion of men and women who, for
very many years, may have ministered faithfully to their
temporal wants, to whom they have often spoken and
for whom they have often prayed. Such persons may
well be content to wait. The ground of our patience is
our perfect trust in God and in His Word. Just as the
husbandman sows his seed, and waits for the harvest,
and finds that through all the changing seasons Nature
may be trusted ; so they who sow the seed of the Word
of God in the hearts of men can afford to wait for
the harvest of souls, because they have perfect trust in
the power of the Word of God. They know the wondrous
life which lies concealed in that Word, and that the vital
germ will be developed ultimately in the future plant.
We believe in the capacities of the human soul for the
reception of the Word of God. We believe in the influ-
ences of the Spirit of God to quicken the seed and to
fertilise the heart. We, therefore, are content to wait.
The Christian example, and the long-continued efforts
of our dear friends, General and Mrs. Prior, in Dhurm-
salla, have not been lost.

The Kangra register of baptisms contains the names

* Dr. T. Farquhar (Civil Surgeon in Lahore, afterwards Physician to
Sir John Lawrence when Viceroy) estimated that there were in the year
1862 no less than 70,000 Native servants in English families in India;
and he strongly advocated, at the Lahore Missionary Conference, the
teaching the saving truths of the Gospel by laymen to their servants.
Were this done, even only to some extent, what an influence would be
exerted on the Native population generally, and what a benefit it would
prove to the English residents themselves.

142

KANGRA.

of 120 Natives, who have, through the instrumentality
of the Mission, been admitted into the Church of Christ.
Of these, twenty-nine were heathen men, thirteen heathen
women, twenty-three heathen children, and fifty-five the
children of Christian parents. There are also many other
entries of European births, deaths, and marriages. The
first marriage which was entered in the Kangra Mission
register was that of Donald F. McLeod (our late
Lieutenant-Governor), married on the loth October,
1854, to Frances Mary, the daughter of Sir Robert
Montgomery (also a Lieutenant-Governor of the Punjab),
and grand-daughter of Mr. Thomason, Lieutenant-
Governor of the North-West Provinces. The first death
recorded in the Kangra Mission register of burials is
that of Frances Mary, wife of Donald F. McLeod, on the
22nd August, 1855, aged 20. The marriage was per-
formed by the Rev. T. H. Fitzpatrick, and the burial
by the Rev. J. N. Merk, both of whom were C.M.S.
Missionaries. All of these friends are now in heaven.
Other names follow in the Mission registers, which are
familiar to Punjab residents ; but we will here mention
only the death of Frances Anne, wife of William D.
Arnold, Esq. (son of Dr. Arnold, of Rugby, and first
Director of Public Instruction in the Punjab), on the
24th March, 1858, aged 33 years; and the birth and
baptism of her youngest child, who is now the adopted
daughter of the Right Hon. W. E. Forster, late Secretary
of State for Ireland, and whose interest in Missions has
led to her advocacy of its cause in her book, /* Heralds of
the Cross," and other publications.

In the Kangra Boys' School there are now, under
Mr. Banerjea, "JJ pupils. Miss Reuther has an inter-
esting Girls' Purda School of about 15 Mahomedans in
the town ; and Miss Ida Reuther is in charge of an
excellent school for Hindus and Christians, which has
about 40 pupils.

KANGRA MISSION. 143

The Dhurmsalla Boys' School, under Marcus, has 64
names on its rolls. Most of the boys are Gurkhas,
only nine Mahomedans and 12 Hindus being present.
The Rev. Walter Tribe, when Chaplain at Dhurmsalla,
very kindly undertook the superintendence of this school
for the Society. A local committee has been appointed,
of which Mr. Tribe consented to be the Secretary. The
Mission in Dhurmsalla is also greatly helped by Mr.
Leman, the Bandmaster of the Gurkha Regiment, and
Mrs. Leman, who has become the local Superintendent
of the Girls' School.

A catechist is now required in Kangra to take the place
of Samuel Fathu, who, after twenty-five years' service,
has retired on a small pension. A second catechist is
needed in Dhurmsalla ; and it is very desirable also that
a third catechist should be located at Nurpur, which took
its name from Nur Jehan, the celebrated wife of the
Emperor Jehangir, and which is one of the largest cities
in the Kangra District. The number of catechists in the
Kangra Mission would then be made up to what it was
formerly. We wish to see yet another catechist in
Palampore or Beijnath. A Native Minister is also very
greatly required, both to be the Pastor of the Native
Christians in Kangra and Dhurmsalla, and also to
itinerate in the towns and villages of this populous dis-
trict. Bible-women are needed both for Kangra and
Dhurmsalla. Some help is also required for the girls'
schools. We hope that the Zenana Missionary Society
will supply this.

The Kangra fort is one of the strongest fortresses in
the Punjab. And what did the English do when they
wanted to take Kot Kangra ? What did Edward Lake,
the Deputy Commissioner, and John Lawrence, the then
Commissioner of the JuUundur Division, do when the
country rose against the English arms ? Did they reh're
from ity when they saw its strong walls and bastions,

144 KANGRA.

which were held by the great army of the enemy ? No ;
they dragged their guns with elephants and men up to
the heights above the fort, from which they could
breach its walls ; and when the people saw themselves at
the mercy of the English, they then surrendered. The
Kangra te^nple is now the strongest fortress of Hinduism
in the Punjab.* And what shall Christ's soldiers do,
when they see before them this strong fort of Hindu
ignorance and idolatry, with all its army of priests and
devotees ? Shall they retire from it, and leave this fort
to the enemies of Christ, who kept saying tauntingly
to us, when we had no Missionary to send to them,
" Where is now their God ? Their God can do nothing
against our idol gods. Their Missionaries die one after
another and are buried, and the Christians have none
others to send in their place." Nay, rather let our
Christian Church put forth its strength, and win the fort,
and then have rest. When they see that they are at our
mercy, they will then surrender at discretion, and become
obedient to the faith of Christ, as they have become
obedient to the government of our Queen. We will not
give up our attempt. We will not retire. The fort must
fall ; and until the flag of Christ is flying above its walls,
we will go on. Though it be as strong as Delhi at the
time of the Mutiny, it must yield to the army of Christ.
The old inhabitants of Jerusalem said to David, " Thou
shalt not come hither. Nevertheless David took the castle
of Zion ; and the stronghold of idolaters became the city
of the King" (i Chron. xi. 5). In Christ, and in His Spirit,
and in His Word the Christian Church has ample forces,
which are more than sufficient for the overthrow of every

* Archdeacon Pratt says: — "The Kangra Mission is the Punjab-
Hindu Mission ; Umritsur the Punjab-S'z/^A Mission ; Peshawur the
'Pnx\\a\i-Mahomedan Mission." The people say in Kangra that vvhoever
holds the fort of Kangra will have the supremacy in the Punjab ; and
that whoever holds the Punjab will have the supremacy in India.

PROSPECTS AT KANGRA. 145

spiritual fortress on earth, however strong it may be.
" The weapons of our warfare are mighty through God to
the pulling down of all strongholds, casting down every
high thing that exalteth itself against the knowledge of
Christ, and bringing every thought into captivity to the
obedience of Christ " (2 Cor. x. 4, 5). It may be that
more soldiers will die before the walls of a fortress like
this, as others have already honourably yielded up their
lives, but Idolatry must fall before the Cross of Christ,
and then there will be peace.

This time may be nearer than we suppose. As we
passed their golden temple and saw a fair, pretty little girl
pouring water out of a vessel for the pilgrims' use, it
seemed to us that we had here before us a germ and type
of the innate desire for woman's ministries, which may
soon be manifested in Kangra for Christ and for His
Church. These people must surely feel a need of some-
thing better than what they have now around them.
These boys and girls, who are now receiving a Christian
training, will soon want more than idols and bulls and
monkeys and Brahmins.* " A few more steps onwards "
(as the old Greek General Epaminondas said at the
battle of Leuctra), and it may be that the ** victory is
ours." But whether sooner or later, we know that the
" kingdoms of this world shall become the kingdoms of
our Lord and of His Christ ; and He shall reign for ever
and ever," even unto the uttermost parts of the world.

The number of Native Christians in Kangra and
Dhurmsalla now is 73 ; namely, 21 men, 18 women, and
34 children.

* Kangra is celebrated for four words beginning with B : for " Buts
and Beils, Biahmins and Bandars" (its idols and sacred Bulls, its Brahmins
and monkeys) ; just as Multan is celebrated for its four G's : " Card and
Ghurba, Garmi and Goristan" (dust and beggars, heat and graves).

146

CHAPTER X.

CASHMIRE.

Cashmire was formerly a great Missionary centre for
Buddhism, as much as lona and Lindisfarne were
Missionary centres for Scotland and Northumbria.
Cashmire at one time sent forth 500 Buddhists to
convert Thibet. Colonel Yule tells us that the fourth
Buddhist Council, marking the point of separation
between North and South Buddhism, was held in
Cashmire, under the patronage of the great King Kan-
ishka, in the century before our era. Again, when
Buddhism had been extirpated in Thibet, at the end of
the ninth century, it was restored a hundred years later
by fresh Missionaries proceeding from Cashmire. From
Cashmire Buddhism penetrated to Candahar and Cabul,
and thence to Bacia. The extensive ruins which remain
at Markund and other places in Cashmire are now visited
by many travellers. General Cunningham says of the
ruined temple of Martund that " it ever looks on the
finest view in Cashmire, and perhaps in the world." . . .
" From wonderful Martund the vast extent of the scene
makes it sublime." The valley is remarkably fitted by
its geographical position, by its salubrious climate, and
by its beauty and fertility, to become a great Christian
Missionary centre for the vast countries of Thibet,
China, Yarkund, Afghanistan, and Turkistan, which
lie around it. If only its people had as much of
Christian life and power as they have already of
natural vigour and talent, they might stir all Asia for

FIRST VISIT TO CASHMIRE. I47

Christ, as they have in times past done much to form its
destinies.*

In the summer of the year 1854, just thirty years ago,
Colonel Martin and the writer of these pages made an
exploratory tour through Cashmire, Ladak, and Iskardo.
They were received with much kindness by the Mahara-
jah Gulab Singh, the Chief of those countries, who gave
his willing consent that Missionary work should be
carried on in his dominions. The Cashmiris, he said,
were so bad that he was quite sure the Padres could do
them no harm. He was curious to see if they could do
them any good. The Missionaries were entertained
courteously and hospitably, and presents were given to
them, which were sent home. We are reminded of King
Ethelbert's reply to Augustine and the Missionaries wha
had come to England from Rome in A.D. 597 : " Your
words," said he, " and promises are very fair, but they
are new to us, and I cannot approve of them, so far as to
forsake that which I have so long followed with my
whole nation. But because you are come far into my
kingdom, and, as I conceive, are desirous to impart to us
those things which you believe to be true, and most
beneficial, we will not molest you, but give you favour-
able entertainment, and supply you with necessary
sustenance ; nor do we forbid you to preach, and gain as
many as you can to your religion."

Would that every Chief and Prince and King in India,
who desires that his country should become as great and
powerful as England now is, would use the means to
make it so ; and say to the present teachers of Christi-
anity what King Ethelbert said nearly 1,300 years ago
to the Christian Missionaries of his time : " We shall do

* The traveller, Moorcroft, writes, in p. 129, vol. II., of his travels: —
" I am convinced that there is no part of India where the pure religion
of the Gospel might be introduced with a fairer prospect of success than
in Cashmire."

L 2

148 CASHMIRE.

you no hurt ; we shall show you all hospitality ; and you
shall convert whom you can."

The Maharajah Gulab Singh was in this respect a wise
ruler and a great man.

One of the results of this first journey to Cashmire
was the establishment of the Moravian Mission of Lahoul
in Thibet, through the influence and pecuniary assistance
of Colonel Martin. The Mission has been carried on,
and has prospered, ever since.

It was in 1862 that the first serious thoughts were
entertained of establishing permanently a Christian
Mission in Cashmire during a visit to the country of
the Rev. W. W. Phelps and the Rev. R. Clark. A
sermon was preached in Murree, and published by the
desire of Sir Robert Montgomery, the Lieutenant-Gover-
nor ; and his signature was the first one which was
attached to a requisition to the Church Missionary
Society to ask them to commence Missionary work in
Cashmire. This requisition was signed by Sir R. Mont-
gomery, Sir Donald McLeod, Sir Herbert Edwardes,
General Lake, Mr. R. Cust, Mr. E. A. Prinsep, Sir Douglas
Forsyth, General R. Maclagan, General James Crofton,
and by almost every leading officer then in the Punjab.
It begins thus : " Sirs, we, the undersigned Residents in
the Punjab, deeply feeling our responsibility as Chris-
tians living in a heathen land, to use every means that
lies in our power to spread abroad the knowledge of the
Word of God, desire to express to the Committee of the
Church Missionary Society our confidence in its prin-
ciples, and our earnest hope that its work, both in this
land and in other countries also, may be abundantly
blessed. We have observed with much thankfulness the
extension of the Society's labours in the Punjab — to
Umritsur, Kangra, Peshawur, Multan, and the Derajat ;
but we continually witness many other important dis-
tricts which still remain unevangelised ; and we trust

OPENING OF CASHMIRE MISSION. 149

that their efforts in this Province may be largely increased.
. . . We appeal to you therefore for Missionaries for

Cashmire, whom we will endeavour to aid."

Subscriptions were set on foot in different parts of the
Province ; Sir R. Montgomery, the Lieutenant-Governor,
contributed Rs. 1,000, and many other friends gave
large sums, so that in a short time Rs. 14,000 were
collected.

In the meantime the Punjab Missionary Conference
was held in the winter of the same year, at which it was
decided, chiefly by the advice of Sir Donald McLeod,
Dr. Cleghorn, and General Maclagan, that a Medical
Mission should be united with the Clerical one in
Cashmire. The Rev. W. Smith of Benares, and the
Rev. R. Clark of Peshawur, were deputed to Cashmire
in 1863, and in 1864 the Mission was established per-
manently. Preaching was openly carried on throughout
the city and neighbourhood by the Missionaries, and a
Hospital was established by Mrs. Clark in the city,
which was often attended by 100 patients a day. This
was the commencement of the present Cashmire Medical
Mission.

The bright prospects of the commencement of the
work were, however, soon overclouded. The Governor
of the city himself organised a disturbance ; and the
hired Mission House in the city was by " order " attacked.
The people were friendly enough, and smiles were on
many faces as they surrounded the house with sticks and
stones. The Christians closed the doors and engaged in
prayer. The Missionary sped hastily to the palace for
protection and assistance, but the Governor was ''asleep,
and could not be awaked." A French gentleman, the
agent of a large Paris house for Cashmire shawls, was
the one to come to the rescue. The people slunk away,
saying, "What could we do } We were iold to do it."

An appeal was then made by the Governor of the city

150 CASHMIRE.

to the English Government, to the effect that the Mission
had so excited the people's minds, that there was danger
of the bloodshed of two little children of an English
lady and her unarmed husband, if Christianity in any
form were offered to the people. The Missionary was
ordered by the Resident to desist from preaching, and
leave the city. When the truth was known, the Resident,
Mr. F. Cooper, recalled his order, and the Missionaries
remained.

A school was then commenced. So important an
event as this was discussed in Durbar, and the parents
of the children received domiciliary visits from the Police.
They were told that if their children went to school they
(the parents) would be banished to Ghilghit. One man
persisted. He said that he could not afford to pay for a
private Tutor for his sons, as the Maharajah did ; and he
therefore sent them to learn English in the English
School. He was told in as many words, that if he sent
his children he would be killed. Being a man of influ-
ence and independence and good family in the Mahara-
jah's Army, he still sent his boys to school. He was
dismissed summarily from his employment, and had to
leave the country. At the first halting-place, his camp
was attacked by "robbers" at night. He seized the
" robbers," and they proved to be the Maharajah's own
sepoys. They said, " What could we do } We were
told to do it."

On another occasion several Cashmiris applied to the
Missionary for instruction, stating that their desire was
to become Christians. The heads of the families were
at once imprisoned in the private prison of one of the
chief officials. The Missionary interceded for their
release. He was told that the idea of their imprisonment
was altogether a mistake, for they were not in prison at
all. The Missionary at once went to the prison house
where they were confined, and spoke to them behind the

DR. ELMSLIE. 151

bars. The official came running out to him, and in his
hurry forgot his head-dress. Poor man, he died suddenly
and in disgrace, a short time afterwards ; some said by
his own hand.

Another inquirer was confined for some weeks in the
Palace, Sher Gharri, and had a log of wood attached to
his leg. Another was severely beaten in the presence of
the Missionary.

In 1865 Dr. Elmslie was appointed to the Cashmire
Medical Mission, which soon, through his kindness and
skill, won a reputation throughout the Valley. The
people flocked to it in crowds. A cordon of soldiers
was established, and the order was given, that if they
could not hinder the people from coming to the hospitals
they were at least to take down their names. Yet many
of the Maharajah's own soldiers themselves became
patients, and were amongst the most constant attendants
at the Hospital. A Hindu Hospital was (very properly)
shortly afterwards opened by the Cashmire authorities,
with a skilled Native Doctor, and its medicines and
instruments were exposed to view at the windows, but
the Mission Hospital was the one which the people loved.
Dr. Elmslie laboured on with patience, love, and skill ;
and the people came in crowds, and were healed, and
many heard him gladly. Bishop Cotton wrote : — " Dr.
Elmslie is knocking at the one door, which may, through
God's help, be opened for the truth to enter in." The
Maharajah offered him Rs. 1,000 per month if he would
desist from Christian preaching and teaching, and leave
the Mission, and enter his service. But Dr. Elmslie
came out to be a Medical Missionary for Christ, and a
Missionary he remained to the end of his life.

In due time he was joined by his loving wife, who
greatly strengthened his hands. But the order of the
English Government necessitated theirleaving thecountry
for the winter months. Pathetically and earnestly did

152 CASHMIRE.

Dr. Elmslie appeal to them for permission to remain, but
no answer was received. At last he was obliged to
return ; and he crossed the Himalaya mountains for the
last time, in the autumn of 1872, after having thrown
himself with all his soul into the work of a bad cholera
season. Ill and dejected, he walked till he could walk
no more. His wife gave up her dhoolie to him, and
then she walked across the snows, where bears stood and
looked at her, when she could not keep up with the
dhoolie-bearers, and was left behind to walk on alone.
His illness increased alarmingly, and no doctor was
near. In a dying state he arrived at Gujerat, at the
house of dear Christian friends, Mr. and Mrs. H. E.
Perkins. On the 17th November, 1872, the writer of
these pages was telegraphed for ; but he found him
dead. He had given up his life for the people in
Cashmire. He was buried by many sorrowing mourners
the next day. On the day following, the letter arrived
from the Indian Foreign Office, granting him permission
from the English Government to remain in Cashmire
during the winter months !

In the following years Cashmire was visited by other
Missionaries, and amongst them by the present Bishop
of Lahore, and the Rev. R. Clark. They began as
usual to preach in the city, but were stopped by a
letter from the Resident, asking them not to do so. He
had been told by the authorities that this was a novel
practice (although it had been carried on systematically
and regularly as long as the Mission had existed), and
that it could not be allowed. Explanations were made,
and the order of the Resident was cancelled. There is
now no order against Missionaries preaching in the city
of Srinagar, or in villages throughout the Valley.

In 1874 Dr. and Mrs. Theodore Maxwell were appointed
to Cashmire. Dr. Maxwell was a nephew of General
John Nicholson. The writer of these pages accompanied

DR. MAXWELL. 153

him to Jummoo, and when introducing them to the
Maharajah, he watched with interest His Highness' face,
as he scanned the features of the sister's son of John
Nicholson, who had come to be a Missionary in Cashmire.
Great kindness was shown, a comfortable house given,
and a hospital built. But Dr. Maxwell's health broke
down, and he returned to England the following year.

In the meantime the Rev. T. R. Wade took up the
work, and as he knew medicine, he became for a time
both the Clerical and Medical Missionary. In 1876 Dr.
Downes was appointed to Cashmire ; and when the
terrible famine of 1878 broke out, it was providential
that both Mr. Wade and Dr. Downes were there. Thou-
sands of pounds sterling, amounting to tens of thousands
of rupees, were collected by them at home and in India ;
but there was no food. Convoys of food were pushed
through the passes by the Missionaries, with the help of
the English Government, yet whole villages were de-
populated. Wherever the Missionaries went, unburied
corpses were seen, on the river's bank, by the roadside,
or under the trees. The hospital was thronged by thou-
sands and thousands of famished, diseased men, women,
and children, and they were fed, and many of them were
cured. About 300 patients attended the Hospital every
day ; and as many " as 3,360 were counted at one time,
men, women and children, Mahomedans, Hindus and
Sikhs, Pundits and Punditanis, lame, blind, deformed,
decrepid, sick and starving, waiting patiently for the
scanty dole which each one was to receive." Orphan
children were received by Mrs. Downes and Mr. Wade ;
and the lives of 400 were saved. But they were in
Cashmire. To baptize them without any prospect of
being able to train them afterwards in the Christian faith
was hardly desirable. The children remained in the
Missionaries' care till the boys could work, and the girls
were of some market value ; and then of those 400

154 CASHMIRE.

orphans, whose lives the Mission had saved, not one
remained. There were not wanting men and women to
produce a crowd of witnesses who could prove and swear
that in one way or another each child belonged to them.
Even children were not allowed to become Christians in
Cashmire.

"We can only hope (writes Mr. Wade) that many of
the 400 children who became inmates of the orphanages,
but are now scattered over the Valley, will not readily
forget the religious instruction which they had received,
and that the knowledge of the Saviour, and the texts of
Scripture they learnt, and the hymns they were taught
to sing, may not pass from them, but with God's blessing
in His own good time, may bring forth fruit." ..." The
people (said Mr. Wade) wondered what our motives and
objects could be in caring so much for the poor, the sick,
the aged, and the starving, whom so many despise.
They have seen with their own eyes what Christians
have done for them during their time of suffering ; and
though it is difficult to convince a Cashmiri that any one
should care for him, except with the selfish object of
seeking to make gain out of him, yet the fact that more
than Rs.50,000 should have been subscribed by Christians
(most of them strangers who had never seen Cashmire),
and have been spent during the famine, in curing the
sick, caring for the orphans, feeding the starving, clothing
the naked, irrespective of creed or caste, so different from
the customs of the Mahomedans or Hindus, puzzles
them, and makes them ask. What Christian charity is }
There is a greater spirit of inquiry amongst the people,
and a greater desire for instruction, than I have ever
known since my first visit to the country in 1866. The
great want now is, that of earnest Native Christian
Teachers." ..." Less obstacles (Mr. Wade adds) would
have been encountered, and more spiritual results might
have been anticipated, during the whole of the past

DR. DOWNES. 155

history of the Mission, if all visitors to the Valley from
Christian lands had observed more the spirit which
marked the proceedings of some of our earliest dis-
coverers. King Edward the Sixth, in his orders to the
sailors in Willoughby's fleet, agreed with Sir Humphry
Gilbert's Chronicle, that the sowing of Christianity must
be the chief intent of such as shall make any attempt at
foreign discovery, or else whatever is builded upon other
foundations shall never obtain happy success nor con-
tinuance."

After six years of very remarkable work, Dr. Downes
last year returned with Mrs. Downes to England. His
fame, and that of the Mission, had spread to Ladak
and Iskardo, to Yarkand and Khotan. He had become
a great power for good in Cashmire. God's gifts of
healing, which had been given to him, and his acts of
beneficence were so numerous, that his name, like Dr.
Elmslie's, had become a household word. In one year
30,000 visits were registered in the Mission Hospital.
In the year 1882, 8,000 new cases were seen, and they
paid more than 24,000 visits. More than 1,200 opera-
tions were performed ; 1,000 in-patients were received
into the wards, and to these more than 16,000 meals
were supplied.

Dr. Downes has been succeeded by Dr. Neve, whose
colleagues are the Rev. J. H. and Mrs. Knowles. But
the lack of funds, alas ! caused the Hospital to be tem-
porarily closed for a short time. The expenses of such
numbers of patients amounts to ;^6oo a year. The
food of in-patients alone is ;^200, and the salaries of
assistants nearly ^200 more. Unless money comes in,
the work must be curtailed. Dr. Downes is no longer
there with the funds which he gave liberally from his
own resources, or which were given through him by rich
relations and friends to the Cashmire Medical Mission.
We therefore appeal to friends, both in India and at

156 CASHMIRE.

home, asking that the Cashmire Mission, which was
commenced by the advice and help of some of our
greatest Indian administrators, a work which has proved
itself in Cashmire to be one of such great beneficence to
the people, may not now flag for want of funds. We
believe that our Medical Missions are of the greatest
importance to the work generally in India. At our late
Conference of C.M.S. Missionaries in Umritsur, when the
subject of Medical Missions was discussed, one of our
Frontier Missionaries, who by God's blessing had had
great success in schools, rose and said, that if he were
asked which agency he thought likely to do most good in
the evangelisation of the country, he should say that more
could be effected by Medical Missions than by schools.
When our Lord sent out His apostles, " He gave them
power and authority to cure diseases, and He sent them
to preach the Kingdom of God and to heal the sick^
(Luke ix. i, 2).

An important fact respecting Cashmire appeared in
the Lahore Civil afid Military Gazette of the 7th June,
1883, where it was stated that the Cashmire Government
has refused to permit Mr. Heide, a Moravian Missionary
of Lahoul, to rent, purchase, or build a Christian place
of worship at Leh, on the ground that " it would inter-
fere with the trade of Cashmire towards Central Asia."
The Maharajah's advisers have evidently yet to learn
that those countries which, like England, have the
greatest number of Christian Churches, are those which
have the most honesty, and are therefore those which
have the most trade, and in which wealth most increases.

We acknowledge with thankfulness the permission
which the Maharajah has accorded to the Missionaries
to reside in one of his guest-houses, though he has not
yet allowed them to build a house for themselves. We
acknowledge also His Highness' kindness in building a
Hospital for the Medical Mission, which they would

CLAIM FOR LIBERTY OF MISSION. I $7

have gladly built for themselves had he allowed them.
But he has not yet even granted permission (though
he has been repeatedly solicited) that a Christian
Church may be built in Srinagar for the English visitors
and residents, although Cashmire is yearly thronged
by tourists. English visitors are in this respect
treated in no country in Europe as they are by the
Maharajah of Cashmire. In every continental city in
Europe, in Rome, St. Petersburg, and Constantinople,
in seaside watering places, in mountain resorts, or on the
borders of lakes, wherever there are English tourists,
there is always an English Church. The only place on
earth where this is disallowed to Englishmen, and is not
freely and gladly conceded, is, as far as we know, in
Srinagar, the capital city of Cashmire.

As regards the Missionary work, which through God's
mercy still continues to be carried on, and the action of
the local authorities towards converts to Christianity in
Cashmire, we commend to the earnest perusal of the
Maharajah that part of our Queen's Proclamation of the
1st November, 1858, which bears on religious toleration ;
and we do so with the conviction that kingdoms and
States can only be firmly established, and built up, on
the principles which that Proclamation embodies. It
was the Queen's own desire that such a document should
breathe feelings of generosity and benevolence, as well
as of toleration.

The document runs thus : —

" Firmly relying ourselves on the truth of Christianity, and
acknowledging with gratitude the solace of religion, we dis-
claim alike the right and the desire to impose our convictions
on any of our subjects. We declare it to be our Royal will
and pleasure that none be in any wise favoured, none molested
or disquieted by reason of their religious faith and observances ;
but that all shall alike enjoy the equal and impartial protection
of the law .... In their prosperity will be our strength, in
their contentment our security, and in their gratitude our best

158 CASHMIRE.

reward. And may the God of all power grant unto us, and to
those in authority under us, strength to carry out these our
wishes for the good of our people."

With reference to Missionary work which is carried
on in Indian Native States generally, we would draw
attention to the following letter written by Lord
Clarendon, then Secretary of State for Foreign Affairs,
to the British Ambassador at Constantinople, as long
ago as the 17th September, 1858. The letter runs
thus : —

"Her Majesty's Government are entitled to demand, and
they do distinctly demand, that no punishment whatever shall
attach to the Mahomedans who become Christian, whether
originally a Mahomedan, or originally a Christian, any more
than punishment attaches to a Christian who embraces
Mahomedanism. In all such cases, the movements of the
human conscience must be left free, and the temporal arm
must not interfere to coerce the spiritual decision."

The celebrated Hatti Humayoun was then enacted
by the Emperor of Turkey, in February, 1856, in which
the Sultan thus speaks : —

" As all religions are freely professed in my dominions,
none of my subjects shall be hindered in the exercise of the
religion he professes, nor shall he be molested in the exercise
of it."

Several years afterwards, on the 26th October, 1864,
a very influential deputation waited on Earl Russell,
then Secretary of State for Foreign Affairs, in London,
to complain of the infringement of the Hatti Humayoun
in Turkey. It will be remembered that the Empire of
Turkey was not then, nor is it now, in any way tributary
or subject to any one, but is an independent monarchy.

Earl Russell then said : —

" The Hatti Humayoun appears to me to justify any person
changing his religion from Mahomedanism to Christianity.
The Turkish Government cannot dispute, and they do not

EARL RUSSELL ON RELIGIOUS LIBERTY. 1 59

dispute, that persons who are Protestants, or Christians of any-
other persuasion, may profess that reHgion; that they may
attend church, and have service performed according to their
rehgious beHef.

" Another question that arises is with regard to the distribu-
tion of Bibles. I confess that it appears to me, that it is
impossible, without an infringement of religious liberty, to
interfere with persons offering the Bible for sale. It is said
that this is an attack upon Mahomedanism. I cannot allow
that description of it. I do not think it is right to say, if a
person is offering what is supposed to be a superior mode of
faith, ' You attack our religion ' ; and, therefore, I have con-
tended with the Turkish Government, through our diplomatic
minister, that the distribution of Bibles ought to be unmolested.
... It appears to me that if any person is of a religious con-
viction, and is allowed to entertain that conviction, it carries
with it the right to attend Divine Worship ; and it carries with
it the right of telling others that he is convinced that there is a
better mode of faith than that which those persons profess,
and in the abundance of his convictions speaking the argu-
ments which have induced him to that persuasion. '

i6o

CHAPTER XI.

PESHAWUR.

The Peshawur Mission was really founded, we believe,
by the faith, prayers, and courage of one man, the same
officer who was the main instrument in founding our
C.M.S. Punjab Mission. His regiment was ordered to
Peshawur, and he went there unwillingly and with many
misgivings. But he was a true soldier, and where he
was ordered to go, there he went. He went in faith and
prayer, and so he prospered. He had not been there
very long before he applied to the Commissioner of
Peshawur for his sanction to the establishment of a
Mission. Peshawur, it is well known, was, and is, the
home of the most turbulent, fanatical, and bigoted people
who are under the English rule in India. It was
thought that it would be fatal to our Government policy
to allow of any Christian teaching amongst the Afghans,
and the Commissioner's reply therefore was, that no
Missionary should cross the Indus as long as he was the
Commissioner of Peshawur. Our friend the officer went
on praying. A few short months, and everything was
changed. The Commissioner was sitting one afternoon
in the verandah of his house, when an Afghan appeared
and presented him with a petition. He took it, and
began to read it, and the next moment the Afghan's
dagger was plunged in his heart. He was one of the
most distinguished officers in India, whose loss. Lord
Dalhousie, the Governor-General, said in the Govern-
ment official Gazette, " would have dimmed a victory."

THE MOHAMMEDAN LANDS OF THE EASt

Stanford/} Geofffaphicai Ustah^

ORIGIN OF PESHAWUR MISSION. l6l

Prayer continued to be made for the Afghans ; and
in God's good Providence, Sir Herbert Edwardes was
appointed Commissioner, and Agent of the Governor-
General on the Frontier. He took a different view of
the position ; and the Mission was allowed. The writer
of these papers was invited to Peshawur in the winter
of 1853 ; and on the 19th of December of that year a
public meeting was held to establish the Mission. Few
meetings like this have ever, we believe, either before or
since, been held in India. It was the day of the Pesha-
wur Races, and it was suggested that the day which
had been fixed for the Missionary meeting should be
deferred. " Put off the work of God for a steeple-chase ? "
exclaimed our friend the officer, fresh from his closet of
prayer : " Never ! " The meeting was not postponed on
account of the races, but was held on the appointed day.
There were comparatively few present at it ; but God's
Spirit had been invited by prayer, and He was present,
and He made His Presence unmistakably felt : and men's
hearts, and women's hearts too, then burned within them,
as they spoke one to another, and heard the words of Sir
Herbert Edwardes, which seemed to be almost inspired,
when he took the chair at the meeting. We remember
that this was at a time when the blood of his murdered
predecessor was not yet effaced from his verandah.*
His speech, which at the time thrilled through all India,
and through many parts of England, was as follows : —

Ladies and Gentlemen, — It is my duty to state briefly the
object of this meeting ; but happily it is not necessary to enlarge
much either on that, or the general duty of assisting Missions.
A full sense of both brings us here to-day

But as Commissioner of this Frontier it is natural that of
all in this room I should be the one to view the question in its
public light, and wish to state what I understand to be the
mutual relations of the Christian Government and Christian

* The writer saw the marks of his blood still remaining on the
pillar of the verandah at the time of the meeting.

1 62 PESHAWUR.

Missions of this country — our duties as public and as private
men in religious matters.

That man must have a very narrow mind who thinks that
this immense India has been given to our little England for no
other purpose than that of our aggrandisement — for the sake of
remitting money to our homes, and providing writerships and
cadetships for poor relations. Such might be the case if God
did not guide the world's affairs ; for England, like any other
land, if left to its own selfishness and its own strength, would
seize all it could. But the conquests and wars of the world all
happen as the world's Creator wills them ; and empires come
into existence for purposes of His, however bUndly intent we
may be upon our own. And what may we suppose His
purposes to be ? Are they of the earth, earthy ? Have they
no higher object than the spread of vernacular education, the
reduction of taxes, the erection of bridges, the digging of canals,
the increase of commerce, the introduction of electric telegraphs,
and the laying down of grand lines of railroad ? Do they look
no farther than these temporal triumphs of civilisation, and see
nothing better in the distance than the physical improvement
of a decaying world ? We cannot think so meanly of Him,
with whom " one day is as a thousand years, and a thousand
years as one day." All His plans and purposes must look
through time into eternity ; and we may rest assured that the
East has been given to our country for a mission, neither to
the minds or bodies, but to the souls of men.

And can we doubt what that mission is ? Why should
England be selected for this charge from the other countries of
Europe ? The Portuguese preceded us and the French followed
us here. The Pope of Rome gave India to the one, and the
god of War was invoked to give it to the other. Yet our Pro-
testant power triumphed over both ; and it is a remarkable
historical coincidence that the East India Company was
founded just two years after the great Reformation of the
English Church. I believe therefore firmly, and I trust not
uncharitably, that the reason why India has been given to
England is because England has made the greatest efforts to
preserve the Christian religion in its purest Apostolic form, has
most stoutly protested as a nation against idolatry in any shape,
and sought no other Mediator than the one revealed in the Bible.

Our Mission, then, is to do for other nations what we
have done for our own. To the Hindoos we have to preach
one God ; and to the Mahomedans to preach one Mediator.

And how is this to be done? By State armies and State

SIR H. EDWARDES ON MISSIONS. 1 63

persecutions ? By demolishing Hindoo temples, as Mahmud
of Ghuznee did? or by defiling mosques with Mahomedan
blood, as Runjeet Singh did ? It is obvious that we could not,
if we would, follow such barbarous examples. The 30,000
Englishmen in India would never have been seen ruling over
one hundred and twenty miUions of Hindoos and Mahome-
dans if they had tried to force Christianity upon them with the
sword.

The British Indian Government has wisely maintained a
strict neutrality in religious matters. Hindoos and Mahome-
dans, secure of our impartiality, have filled our armies, and
built up our Empire. It is not for the Government, as a
Government, to proselytise India. Let us rejoice that it is
not. Let us rejoice that pure and impure motives, religious
zeal and worldly ambition, are not so lamentably mixed up.

The duty of evangelising India lies at the door of private
Christians. The appeal is to private consciences, private
efforts, private zeal, and private example. Every Englishman
and every Englishwoman in India — every one now in this
room, is answerable to do what he can towards fulfilling it.

This day we are met to do so — to provide the best means we
can for spreading the Gospel in the countries round us.

They happen to be Mahomedan countries of pecuHar bigotry.
Sad instances of fanaticism have occurred under our own
eyes ; and it might be feared, perhaps, in human judgment,
that greater opposition might meet us here than elsewhere.
But I do not anticipate it. The Gospel of Peace will bear its
own fruit, and justify its name. Experience, too, teaches us
not to fear. The great city of Benares was a far more bigoted
capital of Hinduism than Peshawur is of Mahomedanism, yet
it is now filled with our Schools and Colleges and Missions ;
and its Pundits are sitting at the feet of our Professors,
earnestly, and peaceably, though doubtless sadly, searching
after truth.

For these reasons, I say plainly, that I have no fear that the
establishment of a Christian Mission at Peshawur will tend to
disturb the peace. It is of course incumbent upon us to be
prudent, to lay stress upon the selection of discreet men for
Missionaries, to begin quietly with schools, and to wait the
proper time for preaching. But having done that, I should
fear nothing. In this crowded city we may hear the Brahmin
in his temple sound his " sunkh " and gong ; the Muezin on his
lofty minaret fill the air with the " Auzan " ; and the Civil
Government, which protects them both, will take upon itself

M 2

164 PESHAWUR.

the duty of protecting the Christian Missionary who goes forth
to preach the Gospel. Above all, we may be quite sure that we
are much safer if we do our duty than if we neglect it ; and
that He who has brought us here with His own right arm will
shield and bless us, if in simple reliance upon Him we try to
do His will.

The following persons who were present signed the
document, asking the Church Missionary Society to
commence a Mission in Peshawur : Major (afterwards
Sir Herbert) and Mrs. Edwardes ; Captain James,
Deputy Commissioner ; Major W. J. Martin, 9th Native
Infantry ; Dr. Baddeley ; Lieutenant W. H. (now Sir
Henry) Norman ; Lieutenant Pritchard ; Colonel Frere ;
Lieutenant W. A. (afterwards General) Crommelin,
R.E. ; Captain (afterwards General Sir James) Brind ;
Lieutenant J. Ross, 71st Native Infatitry ; Lieutenant
(now Colonel) and Mrs. Urmston ; Rev. R. B. Maltby,
Chaplain ; Lieutenant A. H. (now Colonel) and Mrs.
Bamfield ; Lieutenant (now Colonel) Stallard ; Dr. and
Mrs. Kemp ; and Mrs. Inglis.

The collection after this meeting amounted to more
than Rs. 14,000 ; following immediately after a collection
of Rs. 1,800, which had been made in the Church on the
previous Sunday ; and in a few weeks the amount col-
lected rose to above Rs. 30,000, of which Rs. 10,000 were
given by an anonymous friend to the Parent Committee,
and Rs. 5,000 at the meeting, also anonymously, through
Mrs. Urmston. At the collection after the Sunday
sermon one officer, Dr. Baddeley, R.A., put Rs. 600 into
the plate and many gave their hundreds. At the
meeting, a day or two later, many gave their thousands ;
and there was great rejoicing, for willing offerings always
cause much joy to those who give them. It is God's power
alone which enables His people, and gives them strcngthy
to offer thus willingly to Him (i Chron. xxix. 9, 14).

The following is an extract from a letter written by

FIRST MISSIONARIES AT PESIIAWUR. 1 65

Sir Herbert Edvvardes to his friend General John
Nicholson, a few years afterwards. We mark the date.
It is dated Peshawur, 20th August, 1857, when Ed-
wardes held Peshawur during the Mutiny, and Nicholson
was about to storm Delhi and to die : —

I am very anxious for this mail, because it will tell me how
bore the first news of the Mutiny. She could not antici-

pate that Peshawur would remain so safe as it is. Rather a
rebuke this fact is to the senators in the House of Lords, who
on the 6th of July discussed the impropriety of Lord Canning
subscribing to Missions. Surely Peshawur is the most likely
place in our Empire for a manifestation against Missionaries,
but not a word has been said against them. When the Pesha-
wur Mission was first started there was an officer in this station
who put his name down on the subscription list thus : — " One
rupee towards a Deane and Adams Revolver, for the first Mis-
sionary." He thought the God of the world could not take
care of the first Missionary in so dangerous a place as this.
Well, this same officer went off with his regiment to a safe
place, one of our nicest cantonments in Upper India, and
there his poor wife and himself were brutally murdered by
Sepoys, who were not allowed Missionaries. Poor fellow ! I
wonder if he thought of these things before he died." — See
Kaye's Lives of Indian Officers, p. 375.

The first Missionaries to Peshawur were the Rev.
Dr. Pfander from Agra, the Rev. R. Clark from Um-
ritsur, and Major Martin, who had left the service of
the Government to become a Missionary.

Dr. Pfander began to teach and to preach. He was
told that if he did do so he would be killed. Leading
men from the city had told the Commissioner so, and
repeated it to Dr. Pfander. He went on preaching.
The matter was discussed in the Local Committee, and
special prayer was made. It was thought by some that

* Note. — He had said that the Missionaries could not exist in Peshawur
without the protection of his sepoys; and he was the first officer who
was himself cut down, together with his wife, by his own sepoys, at the
very commencement of the Mutiny in Meerut.

l66 PESHAWUR.

preaching should be for a time suspended. Dr. Pfander,
in his quiet simple way, said that he must act as God
might guide him, and he went on preaching. The well-
known Colonel Wheeler had acted in this way before
him. When told that if he preached in Peshawur he
would be killed, he laid the matter before God on his
knees, and went on preaching ; feeling, as he said, that
he was safer in God's hands than if he had been pro-
tected by 10,000 British bayonets. From that time to
this danger has often been near. Yet though many
officers of rank have been struck down around them by
Afghan knives, no Afghan has ever touched a Mis-
sionary to do him harm. It is true that the Rev.
Isidore Loewenthal, a Missionary of the American Pres-
byterian Society, was shot by his Sikh chowkedar in his
garden at night, in 1864, but this had no connexion
with Missions, and the man who did this was a Muzabee
Sikh. A knife was once raised against Mr. Tuting when
preaching, but it was not allowed to fall. Other Mis-
sionaries have known that danger was near, yet they
have lived alone for months and even for some years in
the city, which they have traversed, alone and unarmed,
at all hours of the day and night ; but covered by the
shadow of God's hand, they have feared no evil, and
have, through God's mercy, received no injury at all. It
is said of Luther, that whenever he found himself as-
sailed, he forthwith laid hold of some text of the Bible^
and thus found peace. When God is their "hiding place,"
His servants may pass through many dangers, and their
minds remain perfectly at rest, whilst they themselves
are secure from harm.

On the subject of Missionaries in Peshawur living
in the city, where a Mission-house had been built in the
Gurkhatri in the midst of the people, the Rev. E. C.
Stuart, the then Secretary of the Calcutta Corresponding
Committee (now Bishop of Waiapu, in New Zealand)

THE PESHAWUR MISSION PIOUSE. 1 6/

wrote thus in the Church Record Book in Peshawur, on
the 15th December, 1866: —

The advantages of the Gurkhatri as a Mission residence
strike me at once, and Uving in it for a few days confirmed to
me this impression. The Afghans are a sociable race, and will
readily avail themselves of opportunities of intercourse, especi-
ally with any European who can speak their own Pushtu. A
Missionary thoroughly at home in that language might with
very great effect reside in the city ; and I should advise his
doing so, even though it might be necessary for his family to
live for some months every year in the station, or at the Hills,
and he himself also be compelled to make an annual visit of
some duration to a sanitarium. In the cold weather I should
imagine the Gurkhatri is quite habitable, but in the hot
months it must be very trying. I hope the day may come
when it will be occupied in the way I have indicated ;
and in the meantime I trust the Missionaries will continue
to make use of the house as a place to meet Native visitors and
inquirers, as far as health will allow. The addition of a
verandah would mitigate the heat.

The Gurkhati'i was visited by the Emperor Baber
in the year 1525, when he "put his foot on the stirrup of
resolution and his hand on the rein of confidence in God,
and set out on his march from Cabul to invade Hindu-
stan." He thus describes it : — " There are no where else
in the whole world such narrow and dark hermits' cells
as at this place (the Gurkhatri). After entering the
doorway, and descending one or two stairs, you must lie
down, and proceed crawling along, stretched at full
length. You cannot enter it without a light. The
quantities of hair, both of head and beard, that are lying
scattered about, and in the vicinity of the place, are
immense." These excavations were very ancient, and were
of Buddhist origin. The hair lying scattered about was
what had been cut off and left by the Pilgrims as votive
offerings. The whole Punjab was then said to be almost
uninhabited, except for a few strongly defended and
walled cities, in which the unwarlike Hindus could live

1 68 PESHAWUR.

in some security from the Highlanders of Cabul. Baber
hunted the wild rhinoceros at Peshawur.*

The Gurkhatri then became a royal serai, built on the
top of a hill in the city, where General Avitibale lived in
the time of Runjeet Singh, and from which he governed
the whole country, and by his cruelty and iron-handed
despotism broke the spirit of the Pathan tribes, and
under God's providence prepared the way for the mild
and just government of our English Empress over the
valley of Peshawur.

If any one wishes to know about the Afghans of
Peshawur and its neighbourhood, he should read Sir
Walter Scott :—

" I charge thee, boy, if e'er thou meet

With one of Asynt's name.
Be it upon the mountain side,

Or yet within the glen.
Stand he in martial gear alone.

Or backed by armed men,
Face him as thou would'st face the man

Who wronged thy sire's renown ;
Remember of what blood thou art.

And strike the caitiff down."

But the Afghans have not yet had a Sir Walter Scott to
tell of all their prowess, and humour, and treacheries, and
jealousies, and hospitality. They are a grand nation,
or will be so (as the Scotch are now), as soon as they
have their John Knoxes, and Maitlands, and Wisharts,
and Erskines, and Hamiltons. May God send them to
them soon. At present the Afghans are not reliable, for
they lack self-control and moral courage. They are said
to be deficient in endurance, and not to have the courage
of adversity. Their " impatience has often been proved as
fatal in advancing as in retreat ; and they must be backed
up by more steady troops, if we would avert disaster.
But for energy, and clan^ and courage, there are, with the

* Taken from "The Invasion of India from Central Asia." Bentley.

OFFICERS BECOMING MISSIONARIES. 169

exception of Sikhs and Gurkhas, few who are their
superiors in Asia."

The Peshawur Mission school was opened by Mr.
Clark, and a new schoolroom was built by Major
Martin ; a Chapel was erected, which is now called the
" Martin Chapel," and the present Mission-houses were
purchased also by Major Martin.

But few officers in the Punjab have ever become Mis-
sionaries. Major Martin, of the 9th Native Infantry, was
the first ; Dr. Downes, the well-known Missionary in
Cashmire, formerly a Lieutenant, R.A., and Assistant
Engineer in the Staff Corps (Irrigation Department), is
another instance. Mr. Brinkman, formerly an officer in
an English regiment, became also for a short time a
Missionary in Cashmire, and is now a clergyman at
home. Mr. Frederic Tucker, late C. S. and Assistant
Commisioner in Umritsur and Kangra, and now the
leader of the Salvation Army in India, is another case.
We do not remember any other instances of English
officers in the Punjab becoming Missionaries. We may
notice the special advantages which are given to the
cause, especially in India, where men are called by the
Holy Spirit to leave the service of the Goverment for
the direct service of God. In the eyes of the people
Government service is the greatest which can be desired.
It is seen that officers who have become Missionaries
have given up something, and this gives them much
influence amongst the Natives. In secular work our
Missions especially need the help of laymen. When
Major Martin became a Missionary he gave an impetus to
Missionary work in the whole Province. He organised
the whole of the secular work of the Mission. He kept
all the accounts. He carried on most of the ordinary
correspondence. He set on foot the Poor Fund, which
still continues to give Christian charity to the diseased
and the bhnd. Owing to his efforts the Peshawur

170 PESHAWUR.

Mission has been, almost to the present time, one of the
very few C.M.S. Missions in the country, which for thirty
years has been of Httle or no expense to the Parent
Society beyond that of the allowances of the Missionaries ;
thus setting- the Society free to extend their operations
in other places.

We have often heard that other Civil and Military
officers have at different times seriously contemplated
this question, and have thought of becoming Missionaries.
But, as yet, none except the officers above named, as far
as we know, have done so. When their time of service
expired, all others have retired in the usual way, and
have generally returned home. We hope that Major
Martin's example may still incite others to follow in his
footsteps and to glorify God, and to honour Him before
the people of this land, and seek the welfare of the people
by becoming Missionaries, if God calls them to do so.
The fact of their having once been in the Government
service will give to such men, in the eyes of the people,
a position which in this respect others cannot have.

Let us give one anecdote of our friend Colonel Martin,
the Lay Missionary of Peshawur, which is hitherto
unknown. One Sunday morning, when returning from
church, he heard that Sir Herbert Edwardes, the Com-
missioner, and Colonel (afterwards General) John Nichol-
son, the Deputy Commissioner, had arranged to drive
together after lunch to Nowshera, a station 20 miles from
Peshawur. He merely said, "The Commissioner is going
to Nowshera to-day, and to-day is Sunday, and he is a
Christian man f' He went to his closet and shut the
door. When he came out he took his hat and his stick
and walked straight to the Commissioner's house. What
he said to him is not known, but a servant was called
and the carriage countermanded. The Commissioner
and the Deputy Commissiomer went to Nowshera on the
Monday and not on the Sunday. General Nicholson

PESHAWUR SCHOOL. 171

was afterwards heard to say that " he would sooner have
faced a cannon's mouth than have dared to do what that
man did," and he honoured him ever afterwards. Our Lay-
Missionary's spirit burned within him, that Christian men
who professed to know and love God should by their
actions appear to deny Him by not keeping His Com-
mandments. That God should be dishonoured amongst
the heathen he could not endure. The way in which
the message was received was as honourable to those
who received it as to him who gave it. It will be re-
membered that Colonel Martin at this time was an
officer, as well as a Christian, of considerable standing.

Twenty Missionaries of the C.M.S. have laboured in
Peshawur, of whom five have died there, and now lie in
the Peshawur graveyard ; seed sown by God to ripen
for the harvest, seed fallen into the ground in order that
it may bring forth much fruit. Towards the end of
October, 1862, there were four Missionaries in Peshawur,
all of them in good health. At the beginning of
February, 1863, only one remained. Two had died, and
one had been sent home ill, never to return. The Rev.
T. P. Hughes has now, through God's goodness, been
able to remain nineteen years at his post, and the Rev.
Worthington Jukes ten. The Peshawur Mission has thus
had the advantage of having the same Missionaries for a
succession of years, who have had a definite aim and
policy before them, and adhered to it. That policy is
bearing fruit year after year.

The leading features of the Peshawur Mission, which
appear to give ground for much hope, are the follow-
ing :—

I. The School.

This school, now called the " Edvvardes Memorial
School," has been thirty years in existence, and contains

172 PESHAWUR.

now 571 scholars. Many of them are young men who
are evidently of good family, as well as of considerable
talent and attainments ; men who, if they live, will here-
after have influence. In former years there were but
few Afghan boys in the school, now there are many.
Through Mr. Jukes' efforts, the discipline, behaviour, and
progress of the pupils are very noteworthy. In Mr.
Dutta and Mr. Ghose, Mr. Jukes has able and devoted
assistants, who take part with him, not only in imparting
instruction, but in educating their scholars for life's
duties and struggles, and who,- above all, are giving a
quiet Christian tone and character .to the whole institu-
tion. It is interesting to observe that most of the other
teachers were former pupils of the school, some of whom
have passed the Entrance Examination from it.

In this school lay formerly the germ and the chief part
of the Peshawur Mission work. When but little could
be done on this Afghan Frontier in other ways, the
school maintained its steady course without interruption.
This school-work will, we hope, be always vigorously
and perseveringly carried on. The seeds of truth have
long been sown, and are still being sown, in many youth-
ful minds. With God's blessing they will in due time
germinate and take root, and the influences of the school
have great effect on the future of the Mission.

2. The Church.

The congregation consists now of 96 baptized Christians,
of whom the Rev. Imam Shah has been long the faithful
Pastor. It had been long felt that the former Church
building, however suitable and convenient in other
respects, had been too much hidden, and shut up from
the sight of the people within the walls of the school. It
was quite time that these two perfectly distinct depart-
ments of Church and school should be formally separated

ALL SAINTS MEMORIAL CHURCH. 1/3

from each other, and become altogether independent
agencies. Their methods of working are necessarily
different ones, and their centres and basis of operations
and lines of working should be different also. It is,
therefore, a cause of thankfulness that a new Church has
been built, to be, as we trust, in the eyes of all the people
a House of Prayer ; a house for special meeting with
God, in which many Hindus and Mahomedans, as
well as Christians, may hear God's Word read and
preached ; in which many who are now afar off
may be baptized into the family of Christ, and many
Christians may have'communion with Him and with His
people in receiving by faith His body and blood. The
former Church-room was required for the purposes of the
school, and the Church had become a necessity. The
desire to make it a "Memorial Church" — in which the
names and memories of former Missionaries who have
given up their lives in Christ's service and cause in
Peshawur and died for the life of the Afghans are to be
recorded — was thoughtful and kind.

The Church was opened on the 27th December, 1883.
It is one of the most beautiful churches, although, of
course, it is very far from being the largest, that we have
seen in India. It is situated in a public thoroughfare,
very near to the Edwardes Memorial School, and close
to one of the gates of the city. Instead of facing the east
it exactly faces Jerusalem, as the point to which all
believers look for the second coming of the Lord. Its
plan is cruciform, and is a successful adaptation of
mosque architecture to the purposes of Christian wor-
ship. The symmetry and proportions of the columns
and arches are almost perfect. At the end of the
chancel is a beautiful painted window, the gift of Lady
Herbert Edwardes, in memory of her late husband.
Above the chancel arch is another small painted win-
dow, erected by the Rev. Mr. and Mrs. Worthington

174 PESHAWUR.

Jukes to the memory of their little child. The transepts
are separated from the nave by two carved screens, one
of which is the gift of the Rev. C. M. Saunders, and the
other of the Rev. A. Bridge, both chaplains of Peshawur.
One transept is set apart for purdah women, and in the
other is the baptistery, the gift of Mr. Hughes, which is
adapted for the administration of Holy Baptism by
immersion. The carved pulpit is the gift of Mr. Jukes.
The handsome brass lectern is the gift of Miss Milman,
sister of the late Bishop of Calcutta, and bears the
following inscription : — " In loving memory of Robert
Milman, Bishop of Calcutta, who died 15th March, 1876.
He preached his last Urdu sermon to the Native Christian
congregation in the city of Peshawur. His last English
sermon was on behalf of the Peshawur Mission. His
last public act was an address to the pupils of the Pesha-
wur Mission School. ' I will ver}^ gladly spend and be
spent for you.' " The communion-table is of Peshawur
carved wood-work. The book-desk on the holy table is
the gift of Mr. Graves, who laid the foundation-stone of
the church in 1882. The floor of the chancel is of
Peshawur pottery in different patterns. The kneeling
cushion before the communion-rails was worked by the
late Mrs. Freeman, who, together with her husband, was
a large contributor to the church.

As we enter the church from the public road, we
observe the following text, which stands in bold relief in
Persian over the entrance door, from Rev. vii. 12 :
" Amen : Blessing, and glory, and wisdom, and thanks-
giving, and honour, and power, and might, be unto our
God for ever and ever. Amen." Over the chancel arch
inside appear in large letters the words, " I will make
them joyful in My house of prayer " (Isa. Ivi. 7), which
were chosen by our Bishop. Many other texts adorn
the building, and we especially notice the two following
at the chancel end of the church : " The salvation which

ALL saints' memorial CHURCH. 175

is in Christ Jesus," from 2 Tim. ii. 10; and, "Jesus
Christ the same yesterday, and to-day, and for ever,"
from Heb. xiii. 8.

But the chief feature of the church is the screen, beau-
tifully carved in wood, of different native Peshawur
patterns, which divides the chancel from the ambulatory
behind it. In this ambulatory are placed mural tablets
to the memory of deceased Peshawur Missionaries, on
account of which the church is called All Saints' Memo-
rial Church. The tablets are as follows : — The Rev. C. G.
Pfander, D.D., 1825 — 1865 ; died ist December, 1865,
aged 62, The Rev. T. Tuting, B.A., 1857 — 1862; died
27th October, 1862, aged 36. The Rev. Roger E. Clark,
B.A., 1859 — 1863 ; died 14th January, 1863, aged 28.
The Rev. Isidor Loewenthal, M.A., 1856 — 1864; died
27th April, 1864, aged 38. The Rev. J. Stevenson,
1864 — 1865 ; died 23rd December, 1865, aged 26. The
Rev. J.W.Knott, M.A., 1869—1870; died 28th July,
1870, aged 40. Alice Mary, wife of the Rev. T. R.
Wade ; died 8th October, 1871, aged 21. Minnie and
Alice, infant children of the Rev. T. P. Hughes.* To
these names must now be added that of Miss Annie
Norman, who died on the 22nd May, 1884.

The dome-covered cupola of the tower is seen from a
great distance, and contains a fine-toned bell, which is
heard all over the city and neighbourhood, the gift, many
years ago, of the Rev. George Lea, and other friends in
Birmingham, to the Peshawur Mission, through Colonel
Martin. The cupola is surmounted by a large gilt cross,
showing the Christian character of the building, and
distinguishing it from other public edifices in the city.

* Mr. Tuting died of cholera; Mr. Roger Clark of dysentery, " never
regretting that he had become a Missionary"; Mr. Stevenson of fever;
Mr. Knott of heat apoplexy; Mr. Loewenthal was shot by his Sikh
chowkedar, just after he had completed the translation of the New
Testament into Pushtu. With the exception of Dr. Pfander, who died
at home, all these died in Peshawur.

i;6 PESHAWUR.

Connected with the church is the parsonage -house,
built in Native fashion, in the form of a square, and near
to it the vestry-room and Native library, two guest-
rooms on an upper story, below which are dwelling-
places for the servants. Everything is thus provided in
connexion with the church for all purposes required.
The cost of the whole of the buildings has been about
Rs. 25,000. Rs. 3,000 are still required to pay off the
debt which has been necessarily incurred.

At noon on the 27th December, the day of the opening,
the church was filled from end to end by a very large
and attentive audience. The two transepts were then
filled with English officers, amongst whom we noticed
the Deputy Commissioner. One side of the nave was
occupied by English ladies and their Native sisters, and
the other side by the men and boys of the congregation,
and the members of the Punjab Native Church Council,
who had received a hearty invitation from Mr. Hughes
and Mr. Jukes to be present at the opening of the church,
and to hold the eighth meeting of the Punjab Native
Church Council in Peshawur. The completion of the
Indus bridge at Attock, and of the Punjab Northern
State Railway to Peshawur, enabled them to accept the
invitation ; and many Native friends from different parts
of the Province availed themselves of the true Afghan
hospitality which our Peshawur hosts bestowed bounti-
fully on us all.

Fourteen clergymen, five of whom were Natives, were
present, and took part in the service ; and in the absence
of our beloved Bishop at home, it devolved on the Rev.
R. Clark, senior representative of the Church Missionary
Society in the Punjab, by the invitation of the Mission-
aries, to say such prayers at the opening service as could
be taken by an ordinary clergyman. The lessons were
read by the Rev. W. Jukes and by the pastor of the
church, the Rev. Imam Shah. A brief statement of the

THE OPENING OF THE CHURCH. 177

object of the service was made by the Rev. T. P. Hughes,
who presented the pastor with a copy of the Holy
Scriptures, in the original languages, and with the sacra-
mental vessels of the church, which were then reverently
placed by him on the Lord's table. The sermon was then
preached by the Rev. Moulvie Imad-ud-din, Chaplain
to the Bishop of Lahore, from the words of our Lord :
" If I with the finger of God cast out devils, no doubt
the Kingdom of God is come upon you " (St. Luke xi. 20).
The sound of the psalms and hymns swelled loudly and
harmoniously through the church, and the service was
concluded with praise, thanksgiving, and prayer. The
proceedings were very solemn, and verily God Himself
was present with His people ; and He made His presence
felt, even as He had manifested it in an unmistakable
manner at the first Missionary meeting which had been
held at Peshawur thirty years before.

Some of our supporters in India may perhaps ask,
" Why this apparent departure from some of the cherished
traditions of the Church Missionary Society, by the
erection of this beautiful church in one of their chief
stations } " The answer is very clear. It is no departure
at all. The object of the Church Missionary Society is
to build in every heathen land living temples to the
Lord, and to use whatever means will best conduce to
this end. We wish to bring the people of this and of
every land to the Cross of Christ. For nearly thirty
years has the Gospel been preached in the bazaars and
streets and villages of Peshawur city and district, and it
has been met with scorn and derision and insult. For
the last few years the policy of our Peshawur Missionaries
has been changed. The efforts which are now made are
those of conciliation and friendship within the church, in
the school, in the hujrah, and the anjuman. On Thurs-
day last were seen, perhaps for the first time in Peshawur,
many leading Native chiefs, who reverently sat behind

178 PESHAWUR.

the red cord which separated the unbaptlzed from
believers in the faith of Christ, and who listened at-
tentively to a Native Christian Moulvie as he preached
to them boldly and very plainly the Gospel of Christ.
There was no opposition at all. A leading Khan of
Eusufzai was there, with members of some royal families.
A Rajah from the frontier afterwards took his place as
a listener, if not a worshipper, in a Christian church.
Expressions of approbation and congratulation were
heard from Mahomedans and Hindus in Peshawur.
*' We serve God in our way," said they, " and it is
right that you should serve Him in yours." Services
of song and preaching have since then been daily
held, and for the first time in the history of the Peshawur
Mission has a Christian church been thronged by people
who are not Christians, and who are not yet willing
to listen quietly to Christian preaching when delivered
outside.

We believe that it has been given to our friends, Mr.
Hughes and Mr. Jukes, to devise one more way to gain
the Afghans. The Jmjrah or guest-house is another.
The school is another. The aitjinnan another. If reli-
gious services can be carried on, and religious instruction
given, without controversy or noisy opposition and dis-
putation, to Afghans in a beautiful church, then let us
have the church. We have seen in some other places
rooms in schools, in houses, or room-like — so-called —
churches, where services have been unattended except
by a few paid agents of a Mission. If the fault in a
church is merely that it is beautiful, then let us accept
the fault, if its consequences are the bringing in of souls
to Christ, or even if it is only the inducing heathen and
Mahomedan men and veiled women to listen to the
Gospel. In this case the church is not an expensive
one: Rs. 21,000 is not a large sum for a well-finished,
suitable, and commodious church ; and even this sum

PROSPECTS OF THE AFGHAN MISSION. 1 79

has been in a great measure given by private friends,
who have presented most of what is ornamental.

We believe that a new era in the history of the Afghan
Mission has been entered on by erection of this church
in the Peshawur city. An onward movement has been
made, and although we know that a mere building is
nothing without God's presence and blessing in it, yet, if
the Cloud of glory fills this house, even as it filled the
tabernacle and the temple of old, this building will not
be without its special service in the evangelisation of the
Afghans. Our earnest prayer is that this new era may
now be signalised by the coming of many Afghans into
Christ's own fold ; for " unto Him shall the gathering of
the people be."

We read in Bishop Caldwell's " Tinnevelly " that —
*' The practice of assembling the people of every Christian
village morning and evening for united prayer in Church,
a practice which is universal in the Missionary congrega-
tions of the Church of England in Tinnevelly, and which
gradually extended itself to other localities, appears to
have been first introduced by Rhenius." Well would it
be for the interests of true Christianity if this practice,
which prevails also in Peshawur, were universal in all our
Punjab Missions.

It was once said of a minister, that he read the prayers
so hastily, and carelessly, that it was evident that " he
meant nothing by this service," and regarded it only as
a work to be performed. Our Peshawur Missionaries
evidently mean much by this service, for they conduct it
with reverence and devotion ; or, as Lord Beaconsfield
would have said, " with precision."

3. The Congregation.

The converts in the Peshawur Mission have been few
in number, but generally men of mark.

N 2

l80 PESHAWUR.

The first was Hdji Ydhiya Bdkir. About the year
1854 he undertook a pilgrimage to Mecca and Medina.
One night while lying asleep in the prophet's tomb at
Medina, he dreamt that he saw a venerable old man,
with his wand of office, sitting in the midst of his pupils,
and teaching them. This he was assured was Mahomed.
Presently the door behind him opened, and a still more
venerable man came in, and taking from him the wand,
himself began instructing the students. This he was
persuaded was Christ ; and the meaning of the dream
was that Christ was a greater teacher than Mahomed ;
and that the Mahomedans would soon yield themselves
to Him and become His disciples. He at once determined
what to do. He had heard of Dr. Pfander at Agra, and
he set out through Central Asia to find him. In the
mean time Dr. Pfander had come to Peshawur, where
they met; and after due instruction, he was baptized.
A few days afterwards he was found lying senseless and
covered with wounds and blood in the native house which
he was occupying at the bottom of the Peshawur Mis-
sion Garden. The Mahomedans had tried to assassinate
him as an Apostate. Through God's mercy he recovered
with the loss of two fingers, and lived for many years,
travelling about in Shikarpore, Candahar and Central
Asia. He became a kind of medical Missionary, and
dosed his numerous patients with some kind of pill. His
own account of them was, that " he prayed over them,
and they all got well." It is believed that he died at
Shikarpore in Sindh. His nephew also became a Chris-
tian, and spent his years in travelling about between the
Russian and English lines in Central Asia as a seller of
precious stones. His head- quarters were Shikarpore and
Candhar ; so far as we know, he may be still living.

Another convert was Fazl Hiiqq, a policeman, and
afterwards a soldier ; and a very true soldier of Christ.
He was first known to the Missionary when he followed

FAZL HUQQ AT DILAWUR KHAN. l8l

him on his way home from the Bazaar preaching. He
received Christ like a little child, and was baptized. When
the Bazaar of Peshawur was once placarded with a paper
in opposition to Christianity, he waited till night, and
soon after came smiling into the Missionary's room in the
City House with the words, " I 've got it ! " and pro-
duced from under his cloak the placard, which he had
torn down almost at the risk of life. He volunteered to
go as a Missionary to Kafiristan ; and the first Christian
Missionary to that country was an Afghan. The account
of his visit was published in the July number of the CM.
Intelligence for 1865. He took some medicines with him,
and wrote an amusing account of his reception as a
medical man, although he had only received one hour's
instruction, together with some labelled bottles, from
Mrs. Clark. In one place he doctored a girl, who was ill
with neuralgia, but the girl still went on crying ; on
which the mother boxed her ears, saying that if she was
not well, she ought to be, for she had had her medicine.
In another place he witnessed the slaughter of 28 armed
Mahomedans by the Kafirs. "The Kafirs brought a
drum and pipes, and began to sing and dance, throwing
their hands and feet about, the women looking on ; then
suddenly, without one moment's warning, each Kafir's
knife was unsheathed, and seen poised high above his
head ; and with a loud whistle, four or five Kafirs rushed
on each Mahomedan, stabbing him in every part. The
whole was over in a minute, and all had sunk down
dead covered with wounds. They then beheaded them,
and threw them all down into the river below." The
body of gentle, loving, brave Fazl Huqq now lies in
the churchyard of Abbottabad awaiting the resurrec-
tion.

Another convert of the Peshawur Mission was Snbah-
dar Dilawur Khan, of the Sindh Corps. Formerly a
robber, and a plunderer, and killer of " Infidels," he

1 82 PESHAWUR.

joined the English as a soldier, because he said "he
would always be on the strongest side." When he heard
of Christian Missionaries he went at once to them to con-
fute them. But instead of doing so, he himself became
impressed, that what they said was right, and that the
Mullahs were wrong. He immediately came over to " the
strongest side." He was once riding with Sir Herbert
Edwardes between Altock and Peshawur, and he spoke
to Sir Herbert of what was nearest his heart, and asked
him arguments which would " confound the Mullahs." Sir
Herbert told him of a Saviour's love — as Dilawur Khan
had never heard of it before — and so impressed him with
the truth and self-satisfying power of Christianity, that
(as he described his feelings afterwards) his heart turned
within him as he talked with him by the way. He was
baptized by Mr. Fitzpatrick, and remained in his
regiment, doing excellent military service everywhere,
and especially at Delhi. He was known throughout the
country as the Christian convert or Infidel who "con-
founded the Mullahs," by his bluff incisive words, every
one of which told against the Mahomedans. He almost
always went armed, and kept good hold on the bridle of
his horse.

Respecting the congregation, Mr. Hughes wrote thus
in his paper read at the Allahabad Conference : —

Amongst our Afghan converts there have been men who
have done good service to Government. When Lord Mayo
wished to send some trusted Native on very confidential service
to Central Asia, it was an Afghan convert of our Mission who
was selected. Subadar Dilawar Khan, who had served the
English well before the gates of Delhi, was sent on this secret
mission to Central Asia, where he died in the snows, a victim
to the treachery of the King of Chitral. His last words were :
" Tell the Sarkar (Government) that I am glad to die in their
service ; give my salam to the Commissioner of Peshawar, and
the Padri Sahib. ^^

Some three years ago an officer wanted a trustworthy man to
send to ascertain the number and condition of the Wahabis

REV. IMAM SIIAH. 1 83

residing at Palari, on the banks of the Indus. An Afghan
convert was selected for this difficult and dangerous under-
taking.

In the Umbeyla War of 1863, it was necessary that Govern-
ment should have a few faithful men who could be relied on for
information. Amongst others selected for this work were two
Afghan Christians, converts of our Mission. Yes, Christianity
is (according to the political ideas of some) dangerous, but
surely it is useful. Oh, when will our Government learn that
Christians are their best subjects, and the propagation of
Christianity most conducive to the best interests of the State !

4. The Pastor and the Native Parsonage.

The Parsonage has been built in purely Native style,
and is in all respects suitable to the wants of the Native
Minister. It is airy and commodious, neat in appearance,
and a dwelling worthy of the Pastor of the Peshawur
Church.

We thank God for the faithful services of our friend
and brother, the Rev. Imam Shah, who has devoted
himself for many years to this Pastorate with constancy,
fidelity, faith, and love.

Respecting his evangelistic work in Peshawur, the
Rev. Imam Shah, in his Report of 1875, wrote thus : —

The preaching in the Bazaar at the Martin Chapel has been
carried on as usual. The attitude of the people towards us
has been much the same as in former years. The same
questions have been put, and the same objections raised. The
same abuse has been given. There are of course some people
who listen impartially, and are pleased with the words of the
preachers, and who discuss with fairness and speak with respect
and love. God, however, alone knoweth the thoughts of their
hearts ; but there are some who seem not far from the kingdom
of Heaven.

Generally, the audience is exceedingly troublesome, especially
when the European Missionary is not present. During the past
year they have done their best to persecute us, sometimes
following us to some distance from the preaching place, and

1 84 PESHAWUR.

shouting after us the whole way. Oftentimes the people treat
me and my native helpers in such a manner that I can scarcely
refrain from weeping ; not so much on account of the abuse we
receive, but rather when I think that perhaps instead of exalting
our Holy Saviour's name in the sight of the heathen, we have
been an occasion of bringing shame upon it. We do, however,
remember that the Lord Himself hath said, " The servant is
not greater than his Lord. If they have persecuted Me, they
will also persecute you."

When the city is filled with strangers from Kabul, then it is
that our troubles increase. Their desire to persecute and slander
us makes them gnash with their teeth, and if we were not most
patient in out bearing towards them, they would most certainly
strike us.

One day a Pathan said, " It is in my heart to kill you. I
should of course be hung for it, but then I should be a Shahid
(martyr)." I replied, "A martyr is one who patiently and
without resistance suffers for the truth. You wish to use force.
Where is the martyrdom in such an action?"

When the fire broke out in the city several years ago, some
of the people humbled themselves before God, but it was not
so with all, for one day when I was walking through the city in
company with some Christian brethren a Mahomedan said,
*' This great calamity has come upon us on account of these
men." It is, however, recorded in early Church History, that
the Christians were once accused of setting fire to a great city,
so that this charge is no new thing. Although the English
exerted themselves very much in trying to put out the fire
(indeed Mr. Jukes laboured incessantly for three days) yet I
heard many say, " Oh, the Government wanted to widen the
streets, and now they have the opportunity of doing so ! "

It has been the custom of late years in Peshawur to
substitute religious conversation, as far as possible,
for the Bazaar preaching. Much angry feeling on the
part of the people has been thus avoided. We wait for
the time when the Afghans will of themselves turn to
the Lord. The meaning of the word Ishmael is " God
hath heard " ; " The Lord hath heard thy affliction " ;
" God heard the voice of Ishmael, where he was ; and
she (Hagar) saw a well of water, and she went and filled
a bottle with water, and gave the lad to drink." God

MISSION GUEST HOUSE. 185

still hears, and in due time will show them the well of
the water of life — perhaps during some affliction — and
then they will drink, and live.

5. The Hujrah, or Guest House.

The Mission owes the existence of this institution to
Mr. Hughes, who, with intuitive knowledge of the
character and customs of the Afghans, has in this way-
adopted what are probably the best possible means of
conciliating them. The influence which he has gained
amongst them in this and in many other ways is very
great.

People from every part of the country are thus brought
into close and friendly contact with the Missionaries,
who use their opportunities to tell to the Afghan people
of the gentleness and meekness of Christ, and His great
love for men. He never killed others to save Himself. He
never sent any empty away. He loved His enemies, and
•died praying for His murderers, desiring no " Avenger."
The number of Mission guests in this Hujrah sometimes
amounts to 40 or 50 at a time. Influential Khans and
grey bearded Mullahs are seen availing themselves of
the hospitality shown by the Christian Missionary, who
after giving them a good meal will come and sit with
them, and explain to them the Gospel. In the evening
the large room inside the Mission House is at times
fairly filled with earnest men, seated on chairs or on the
ground, who over a cup of tea will thoughtfully, quietly,
for hours together, discuss the merits and claims of
Christianity.

The Hujrah is supported by local funds at a cost of
from Rs. 60 to 100 per mensem; Mission money well
spent in Mission work. In the Missions of the Middle
and other ages great attention was given to the enter-

1 86 PESHAWUR.

tainment of strangers. The Missionaries won their way
by their friendly hospitality, and by seeking to conciliate
the chiefs of the countries in which they laboured. Too
often has this been forgotten in our modern Missions.
The Peshawur Mission has given to the whole of the
Punjab an example which may be advantageously fol-
lowed according to the circumstances of the case by
other Missions in the country.

6. Itineration.

Formerly the Missionary in the Peshawur valley
appeared to be safe nowhere. The writer remembers
how once in 1855, when he was walking a few hundred
yards beyond the limits of cantonments, he was met by
Sir John Lawrence, then Chief Commissioner of the Pun-
jab, and Sir Herbert Edwardes, then Commissioner of
Peshawur, who were driving past with a large escort ;
and who with many rebukes for his thoughtlessness,
ordered him to enter their carriage, and to desist in
future from such dangerous practices as taking a walk
outside the boundaries. But now (through the influence
of the Hujrah, and on account of the personal character
of the Missionaries) we can go everywhere, with apparent
safety. The Missionary is always welcomed, and often
invited to stay in the Afghan villages. Mr. Jukes is
making his way amongst the people much as Mr. Hughes
has done before him.

It is evident that Peshawur needs now another Mis-
sionary, with vigour both of mind and body, who is
willing to be taught, and to move in the lines which
have already been marked out. Such a Missionary,
whilst learning Urdu and Pushtu, and preparing to take
his part hereafter in general work, could at once relieve
the Missionaries of a good deal of the teaching in the

ZENANA MISSION. 1 8/

school, and of some other duties, and allow them more
time to itinerate amongst the Afghans, who live not in
the city but in the villages. The Rev. E. C. Stuart, now
Bishop of Waiapu in New Zealand, wrote in December,
1866, when Secretary of the C.M.S. Committee in Cal-
cutta : — " I join in the hope, that as -di fourth labourer in
this most interesting field, the Society may soon be able
to send out a medical Missionary." Archdeacon Pratt,
in February, 1870, wrote : "This frontier Mission ought
to be strengthened, and if possible four Missionaries be
placed here." We must remember that Cabul, Kafristan,
Badakshan, and Turkistan, lie before us from Peshawur,
as well as Hajara and Kohat, and the Eusufzai country,
and many of the Afghan tribes dwell in the immediate
neighbourhood.

7. Woman's Work.

This work was formerly almost an impossibility in
Peshawur. It is now very promising. There are now,
chiefly through the exertions which have been made by
Mrs. Hughes and Mrs. Scott, Z6 pupils in two girls'
schools. Many Zenanas are open now for regular in-
struction. It is pleasant to find that Mrs. Clark, who
was here almost at the beginning of the Mission, is
still remembered in some of them.

Two lady Missionaries of the Church of England
Zenana Society were -appointed to Peshawur in the
autumn of 1883, one of whom. Miss Mitcheson, had been
trained as a medical Missionary ; the other was Miss
Annie Norman, daughter of Sir Henry Norman, who
had been one of the founders of the Mission thirty years
before. In May, 1884, Miss Norman was taken ill of
dysentery, which was followed by high fever. The
doctors tried to send her away from Peshawur to Murree.

1 88 PESHAWUR.

She arrived at Ranul Pindi, and there died, ascending to
heaven on the morning of Ascension Day, the 22nd
May. When Mr. Jukes told her very gently that she was
going to die, her face lighted up at once with joy and
gladness. She sent many loving messages to her friends.
To the poor people in her district at Kensington she
sent the words, "Tell them it is not hard to die, it is
only falling asleep in our Father's arms." At another
time she said, " They say there is a shadow in death.
There is no shadow where Christ is." She was sorry to
leave her work, " having," she said, " done so little." " I
wanted," she said to Miss Mitcheson, "to tell the women
of Peshawur of Christ. Now you must do so. Tell
them to come to Christ." She asked Mr. Jukes to thank
the Lord for all His mercies to her, and then she died.
Her body was carried back by Mr. Jukes and Miss
Mitcheson to Peshawur, and laid in the Native Cemetery
amongst the Native Christians; and there was "a general
mourning in the Zenanas, and amongst the people also."
Several months before her death she said, " I love Pesha-
wur, and the work so much, that I should never wish to
leave it." The Lord has doubtless need of the young as
well as of the old, for special service in heaven, where,
whilst they rest from all labours and from pain, they rest
not day nor night from praise. She died at the early
age of 27.

8. Kafiristan.

It has been with feelings of much thankfulness that
the Missionaries have lately welcomed Syad Shah back
again in Peshawur on his return from his successful
Mission to Kafiristan, where he had been sent by Mr.
Hughes. As long ago as 1856 the attention of the
Peshawur Mission has been drawn to that country. In

KAFIRISTAN. I89

the winter of that year the first Kafir came down to
Peshawur, at the Invitation of the Missionaries, and was
the guest of the Mission for several months; Sir Herbert
Edwardes having presented Rs. 150, for the special pur-
pose of entertaining him, and of establishing friendly
relations with a new tribe. The Missionaries to Kafiris-
tan were Fazl Huqq and Moulvie Nurullah, who were
sent there in 1864, and who returned, after receiving a
very hearty welcome from the people. The same welcome
has been now accorded to Syad Shah, and the invitation
again been sent heartily by all the people, that some
English Missionary would visit, and if possible remain in
their country. It would appear to be of great importance
that friendly visits should be made regularly to Kafiristan.
At one of the Kafir towns, Kamdesh, Syad Shah met
with the celebrated Turukh Chumlu, called "Tor Chumlu"
or the Black Chumlu, by the Pathans ; a chief of renowned
bravery, who has killed sixty men with his own hand. His
brother, Turukh Mirakh, has slain 140 men. After Syad
Shah had explained to him the accounts of the creation,
deluge, and the life of Christ, Turukh Chumlu (as the re-
presentative of his tribes) said : — " You must understand
that we are an ignorant people. We worship idols
because we know no better. If any one will come and
teach us, we shall be very glad to learn better things.
If the Missionaries at Peshawur will come and establish
schools in our country, we shall be very glad, and we
will learn more about God."

Both Turukh Chumlu and his brother Mirakh, Syad
Shah says, are very amiable, and not like his own wild
and savage people in Kunur. He was "much struck
with their mildness and humility ! "

No European, it is believed, has ever yet penetrated to
Kafiristan. Dr. Downes, who started on the 15th April,
1873, to endeavour to do so, was forcibly brought back
to Peshawur by our English Government.

190 PESHAWUR.

Kafiristan, says Colonel Yule, is " one of those knots
of mystery which now remain to afford perpetual enjoy-
ment in seeking to disentangle it." It is believed that
its people are descended from those Greeks who accom-
panied or followed Alexander the Great on his expedition
to India.

The parent Society has very gladly sanctioned the sum
of £ lOO to the Peshawur Mission, for the maintenance of
the communications which have been already made with
that country and with the intervening tribes.

There are many other subjects to which reference
should be made in any systematic account of the work
of the Peshawur Mission, especially to the translations of
the Holy Scriptures, which are being made into Pushtu,
the Peshawur Anjuman* and reading room, and the
noble Mission library which has been formed by Mr.
Hughes. Special efforts are being now made to main-
tain an outstation in Hazara. May God long preserve
our present Missionaries in Peshawur, that they may each
year witness the growth and enlargement of the work ;
and in due time may see numbers of Afghans of many
tribes, both rich and poor. Mullah and Faqir, prince and
peasant, enter into the kingdom of Heaven, and willingly
submit themselves to Christ, as their Prophet and King.
At present the happiness and comfort of the Afghan
tribes seems chiefly to lie in murder and treachery.
They are like Esau who " comforted Jiimself, pttrposing to
kill his brother Jacob!' Dilawur Khan, before he became
a Christian, used to say that there was no happiness on
earth like that of overtaking a flying foe, and raising the
sword to strike him down. It has been said that it is so

* This consists of 36 Vernacular-speaking and 54 English-speaking
members. It has a paper of its own, called the Akhbar-i-Anjuman-i-
Peshawur, which is conducted by the school staff. A monthly grant,
Rs. 100, is given to this Anjuman by the Municipality.

WHAT THE AFGHANS NEED. 191

unusual for a good Afghan to die in his bed in a natural
manner that it "excites suspicion ! " They have yet to
learn the happiness and comfort of love, even the love of
Christ, who came not to destroy, but to save men's lives,
and who by His apostle tells us, " Hereby we perceive the
love of God towards us, because He laid down His life
for us ; and we ought'' — not to take the lives of others but
— " to lay down onr lives for the brethren!'

192

CHAPTER XII.

THE DERAJAT.

In the year 1861,''^ when the finances of the Church
Missionary Society appeared to be in a decHning state,
and the Committee in London were anxiously consider-
ing the best means of retrenching their expenditure, a
proposal came unexpectedly upon them to open a new
Mission in the Punjab. The suggestion appeared, in the
first instance, almost in the light of a temptation to
desert the older Missions for the sake of novelty ; but
the circumstances under which the proposal was made
soon convinced the Committee that it was rather to be
regarded as an encouragement from above to "go for-
ward," relying in faith upon the Lord for the supply of
all our need. The proposal came from Colonel Reynell
Taylor, the Commissioner of the Province, accompanied
by a munificent donation of one thousand pounds. It
was supported by the recommendation of Sir R. Mont-
gomery, Lieutenant-Governor of the Punjab ; and it was
enforced upon the attention of the Committee by the
personal appeal and explanation of Sir Herbert
Edwardes, who was well acquainted with the district,
and who has thus described the locality, and the claims
it presents upon the Christian liberality of England.

Sir Herbert Edwardes writes : —

The Derajat is that long range of the Punjab Frontier which
lies between the right bank of the Indus and the eastern slopes

* This account is taken from the 63rd Annual Report of the C.M.S.
for 1 86 1 — 62.

SIR H. EDWARDES ON THE DERAJAT. 1 93

of the great Sulimanee Range, which separates British India
from Afghanistan. It extends from the Salt Range, which is
the southern Hmit of the Peshawur Division, to the north-
eastern frontier of the provinces of Sindh, and may be more
than 300 miles long by 50 or 60 broad. Dera Ghazee Khan
and Dera Ismail Khan are each the head-quarters of a British
District, and derive their commercial importance from the fact
that each stands opposite mountain passes on the border,
through which the products of Central Asia are poured down
into the Punjab and Hindustan, and the products of Hindustan
and England are pushed up into Central Asia. The carriers of
this trade are among the most remarkable people in the world,
and are well worth telling of. They are the Lohanee Mer-
chants of Afghanistan. For several months these enterprising
merchant tribes, to the number of perhaps 2,000, are every
year encamped in the Derajat, and brought within our influence
for good or evil ; then leave, and carry their experience of
Christians into the district strongholds of Islam — Cabul,
Ghuznee, Candahar, Herat, Balkh, Bokhara, Khiva, and
Kokan.

The settled tribes who inhabit the Derajat are hardly less
interesting than their Lohanee visitors, and have still stronger
claims on us as our subjects. Common gratitude demands
that we English should do all we can for this people ; for in
two great struggles the people of the Derajat have come to
our assistance and fought nobly on our side. In the war of
1848-49 it was the whole length of the Derajat border which
gave us those levies of wild swordsmen, matchlock men, and
cavalry, which enabled us in a season adverse to the march of
European troops, to shut up the rebel Dewan Moolraj in his
fortress at Mooltan, and wrest from him one of the most fertile
divisions of the Punjab. When the next struggle came in the
terrible Sepoy Mutiny of 1857, the Chiefs of the Derajat in-
stantly took up arms, raised horse and foot, and hurried to our
aid. From Peshawur to Bengal these loyal men were once
more found fighting our batdes, in spite of the taunts of the
Muhammadans of India.

Sir Herbert continues : —

It cannot but strike us as very remarkable that this proposal
to found a new Mission comes from one who is responsible for
some 300 miles of the furthest and ruggedest frontier of British
India ; and that he who bids the proposal " God speed " is
responsible for the province whose manly races helped the

194 THE DERAJAT.

English to reconquer India in 1857-58. The Punjab, indeed,
is conspicuous for two things, the most successful Government
and the most open acknowledgment of Christian duty. Surely
it is not fanaticism, but homely faith, to see a connexion
between the two ? So long as the Punjab is ruled in the spirit
of Colonel Taylor and Sir Robert Montgomery, a blessing will
surely rest upon it. As one whose lot is cast with theirs, I
felt thankful even to read their letters, and to carry such plans
before you ; but I am doubly thankful to your Committee for
yielding to their appeals in the midst of your world-wide diffi-
culties. Even during the hour that I was with you, I was
struck at hearing of appeals from the heart of the Sikh country,
from Rajputana, from Sindh, from North-West America, from
Japan, and from several other places, while a falling off was
reported in your income. May these difficulties be lessened,
not increased, by your answering this call from the Derajat.
Walking by faith, and not by sight, may you be followed into
new territory by the increased sympathy of all who know whose
inheritance the heathen are.

Colonel R. Taylor, in a letter to Sir Herbert Edwardes,
communicating his munificent offer for the establishment
of the Mission, wrote : —

"I should wish to put the matter entirely in the hands of the
Church Missionary Society. I like its connexion with our
own Church ; and I believe it to be in every way entitled to
confidence and honour, both as to motives and means em-
ployed, and therefore we can never do better than put ourselves
in its hands."

Sir R. Montgomery, in conveying to Colonel R.
Taylor his warm recommendation of the Mission,
stated —

*' We have held the frontier for twelve years against all
comers, and now, thank God, for the first time, we are at peace
with all the tribes. There are indications of a better state of
things for the future : they seek more to come amongst us :
now is the time to hold out the hand of friendship, and to
offer, through the Missionaries, the bread of life. It is not the
duty of Government, or of their servants, to proselytise : this is
left to those who have devoted their lives to the work. But I
rejoice to see Missions spreading : and the Derajat is a fitting
place for the estabfishment of one."

ORIGIN OF THE DERAJAT MISSION. 195

After these heart-stirring representations, the follow-
ing Resolution was passed at a Meeting of the General
Committee of the Church Missionary Society, on October
14th, 1861 :—

That this Committee, having received an appeal to take up
a new station or stations in the Derajat of the Punjab, as links
between Peshawur and Multan, and with a view to bring the
influence of the Gospel to bear upon the Afghan tribes inhabit-
ing that district, as well as those who visit it annually from
beyond the Suliman Range in great numbers ; and that appeal
having been enforced by a munificent offer of pecuniary help
from the Commissioner or Chief Magistrate of the District, and
by the strong recommendation of the Lieutenant-Governor of
the Province, together with a donation on his part also of
;^ioo for each of the three Mission Stations as they may be
taken up ; cannot but regard such an appeal as a special call,
in the Providence of God, upon the Society, to send at least
two Missionaries to Dera Ismael Khan as soon as the Com-
mittee shall have the suitable agents at their disposal.

The Committee were enabled to send out two
Missionaries to commence the Mission in the Derajat,
under the able guidance of the Rev. T. V. French, who
was about to return to India. Mr. French nobly under-
took to give the new Mission the benefit of his long
Indian experience at its first establishment, by accepting
the superintendence for the first year at least.

We have thus another instance of a Church Missionary
Society's Mission in the Punjab being established by a
Christian layman. The Umritsur, Simla and Kotgurh,
Kangra, Cashmire, and Peshawur Missions, and now that
of the Derajat, were all of them established by Christian
Government officers, who were many of them men of the
highest ability and distinction in the Punjab. General
Reynell Taylor — who gave a thousand pounds to the
Society to establish the Derajat Mission, and who also
gave Rs. 100 a month to that Mission, as long as he
remained in India — used once to be called the ''Bayard"
of the Punjab Army. When a young Lieutenant, he

O 2

196 THE DERAJAT.

commanded an army of 10,000 men ; and his deeds of
prowess are still spoken of on the frontier, where his
name is a household word for skill and courage. The
only person who knows what he did, and is silent
respecting it, is himself. And yet so gentle, and lovable,
and beloved was he, that the natives used to say that
there were two ferishtas (angels) amongst the English in
the Punjab ; that they were so good, that if only all the
English had been like them, the whole country would
have become Christian by seeing them and witnessing
their actions, without the aid of any Missionaries at all ;
and that these two " ferishtas " were Sir Donald McLeod
and General Reynell Taylor. It was General Taylor
who, when in Political charge of our army at Umbeyla,
where we suffered severe loss, in November, 1863, called
our Christian officers and soldiers together to prayer, with
the following words : —

To-day is the 5th Sunday we have spent in the hills

In entering upon our present undertaking, we may possibly not
have been sufficiently earnest to do all in God's name, and for
His honour, and we are now reminded of it by the loss of
valuable lives, which He has seen fit to inflict on us, though
still in His mercy we have been granted substantial success.
Though oppressed with much diffidence, and a deep conscious-
ness of unworthiness to speak in the cause of God and Christ,
I yet trust that my brother officers and Christian brethren
throughout the force will bear with me when I beg them aifec-
tionately to devote this day to humble prayer to Almighty God,
beseeching Him to look mercifully on our past offences and to
deign to guide our counsels, and grant us His help in the
contest we are engaged in.

Camp Umbeyla Pass : 7 (Sd.) Reynell G. Taylor.

Sunday^ 22nd Nov., 1863. i

When victory had been granted. General Taylor again
called on the force to offer up thanksgiving for it. On
the 24th December he wrote : —

At that time (22nd November) our troops were greatly
harrassed with duty, our losses in officers and men had been

GENERAL REYNELL TAYLOR. 1 97

severe, and our leader, Sir Neville Chamberlain, had been
wounded and taken from us. The invitation to dedicate a day
to prayer was most kindly and readily received by all ; and I
trust I shall not be supposed to build too much on it, if I say
that, on looking back, it appears as if the course of the campaign
had worn a different aspect from that day. I do not think it
can be wTong to call attention to this, because there is the best
warrant for hoping for great results from united prayer. Hav-
ing ventured to ask my fellow Christians to pray at a time of
ditficulty, I am irresistibly impelled to exhort them to give
thanks for victory, success, and restoration of peace. Our lips
cried " God have mercy " ; let them not fail to say " God be
praised," when honourable and useful results have been granted

to our efforts I have felt that it would be unworthy,

when my own convictions of what is right are so strong, were I
not to have the courage to move again in the cause of God's
honour, and that of our Saviour Jesus Christ.

General Taylor was selected to carry Lord Lawrence's
coronet on a cushion before the coffin at his public
funeral in Westminster Abbey. Unlike almost all his
distinguished contemporaries who took a leading part
in the Sikh war, and the Mutiny, and the pacification
and the settlement of the Punjab, he still remains
unknighted. His monument is the name he has left
behind him, his bold confession of Christ, and the Mission
which he established in the Derajat. As he said, — he
did not like to leave the Derajat with which he had been
so long connected, without making an effort to give to
the people whom he so much loved the means of receiv-
ing the same Christian blessings which he himself so
highly prized, and which had done so much for him.

We proceed to give a short account of the Derajat
Missions ; and first of —

L — BUNNOO.

We extract the following account of Bunnoo from Sir
Herbert Edward es' A Year on the Punjab Frontier : —

In spring it is a vegetable emerald, and in winter its many

198 THE DERAJAT.

coloured harvests look as if Ceres had stumbled against the
great Salt Range, and spilt half her cornucopia in this favoured
vale. Most of the fruits of Kabul are found wild, and culture
would bring to perfection. As it is, the limes, mulberries, and
lemons are delicious. Roses, too, without which Englishmen
have learnt from the East to think no scenery complete, abound
in the upper parts at the close of spring. Altogether, Nature
has so smiled on Bannu, that the stranger thinks it a paradise ;
and when he turns to the people, wonders how such spirits of
evil ever found admittance.

The Banniichis, or, as they generally style themselves, Banmi-
wals, are bad specimens of Afghans. Could worse be said of
any human race ? They have all the vices of the Pathans *
rankly luxuriant, the virtues stunted. Except in Sindh, I have
never seen such a degraded people. They are not of pure
descent from any common stock, but represent the ebb and
flow of might, right, possession, and spoliation in a corner of the
Cabul Empire, whose remoteness and fertiHty ofl'ered to outlaws
and vagabonds a secure asylum against both laws and labour.
Let the reader take these people, and arm them to the teeth,
then throwing them down in the beautiful valley I have
described, bid them scramble for its fat meads and fertilising
waters, its fruits and flowers, and he will have a good idea of the
state of landed property and laws of tenure as I found them in
1847. Owing no external allegiance, let us see what internal
government this impatient race submitted to ; in truth none.
Freed from a king, they could not agree upon a chief; but
every village threw a mud wall around its limits, chose its own
malik (master), and went to war with all its neighbours. The
introduction of Indian cultivators from the Punjab and the
settlement of numerous low Hindus in the valley, have contri-
buted, by intermarriage, slave-dealing, and vice, to complete the
mongrel character of the Bannii people. Every stature, from
that of the weak Indian to that of the tall Durani ; every com-
plexion, from the ebony of Bengal to the rosy cheek of Kabul ;
every dress, from the linen garments of the south to the heavy
goat-skins of the eternal snows, is to be seen promiscuously
among them, reduced only to a harmonious whole by the
neutral tint of universal dirt.

But the Bannuchis do not constitute the entire population of
Bannu ; there are three other classes of men whose influence
materially affects the valley. These are the Ulema or Muham-
madan priests, the Hindus, and the Waziri interlopers.

* The Pathans are the same people as the Afghans.

SIR H. EDWARDES ON BUNNOO. ICQ

A more utterly ignorant and superstitious people than the
Bannuchis I never saw. The vilest jargon was to them pure
Arabic from the blessed Koran, the clumsiest imposture a
miracle, and the fattest fakir a saint. Far and near, from the
barren ungrateful hills around, the Mullah and Qazi, the Pir and
the Sayd, descended to the smiling vale, armed in a panoply of
spectacles and owl-like looks, miraculous rosaries, infallible
amulets, and tables of descent from Mahomed, each new comer,
like St. Peter, held the keys of heaven ; and the whole, like
Irish beggars, were equally prepared to bless and curse to all
eternity him who gave, or him who withheld. These were
" air-drawn daggers,'^ against which the Bannuchi peasant had
no defence. For him the whistle of the far-thrown bullet, or
the nearer sheen of his enemy's sword, had no terrors ; blood
was simply a red fluid ; and to remove a neighbour's head at
the shoulder as easy as cutting cucumbers. But to be cursed
in Arabic, or anything that sounded like it ; to be told that the
blessed Prophet had put a black mark against his soul for not
giving his best field to one of the Prophet's own posterity ; to
have the saliva of a disappointed saint left in anger on his door-
post ; or behold a Haji^ who had gone three times to Mecca,
deliberately sit down and enchant his camels with the itch and
his sheep with the rot ; these are things which made the dagger
drop out of the hand of the awe-stricken savage, his knees
knock together, his liver turn to water, and his parched tongue
to be scarce able to articulate a full and complete concession
of the blasphemous demand. In learning, scarcely any if at all
elevated above their flocks ; in garb and manners as savage ; in
no virtue superior; humanising by no gentle influence ; shedding
on their wild homes no one gentle or heart-kindling ray of
religion ; these impudent impostors thrive alike on the abund-
ance and the want of the superstitious Bannuchis, and contri-
buted nothing to the common stock but inflammatory counsels
and a fanatical yell in the rear of the battle.

Far otherwise was the position of the despised Hindu. PIow^-
ever keen the Bannu summer sun, he was not permitted to wear
the sacred turban. If he made money, as he often did, he
dared not show it. Notwithstanding all these disabilities, the
Hindu was the superior of his Muhammadan master, who could
neither read or write, and had therefore to keep Hindus about
his person as general agents. Bred up to love money from his
cradle, the common Hindu cuts his first tooth on a rupee,
wears a gold-mohur round his neck for an amulet, and has
cowrie shells (the lowest denomination of his god) given him to

200 THE DERAJAT.

play with on the floor. The multipHcation table, up to one
hundred times one hundred, is his first lesson ; and out of
school he has two pice given to him, to take to the bazaar and
turn into an anna before he gets his dinner.

The Waziris are at once one of the most numerous and the
most united of all the tribes of Afghanistan ; and to this, not
less than to the strength of their country, are they indebted for
being wholly independent. They are divided into two branches,
the Utmanzais and the Ahmadzais. The former extend them-
selves in a southerly direction down the Suliman hills, as far as
the plains of Tank ; the other branch stretches itself along the
Salt Range to the eastward. Hardy, and for the most part
pastoral, they subsist on mountains where other tribes would
starve ; and might enjoy the possession they have obtained of
most of the hills, if their pastoral cares were confined to their
own cattle, and not extended to that of their neighbours. But
it is the peculiarity of the great Waziri tribe that they are
enemies of the whole world. A multiplying people and insuf-
ficient grazing grounds first brought these nomads into Bannu,
about thirty years ago. The Waziri proceeded in his rough
way to occupy what he wanted, and when the Banuchi owner
came to look after his crops, he was "warned off" with a
bullet as a trespasser.

Respecting the Mullahs, or Mahomedan priests, Mr.
Ibbetson, in his " Punjab Census Report," writes : —
" These sainted men are rotten with iniquity and the
corrupters of the village youth. When offered what they
think insufficient they then take more by force, or pour
out volleys of curses and of the most filthy abuse."
Hence the saying, " Give the dole, or I will burn your
house down." The following are two of the proverbs of
the country : " In the morn the Mullah prays, O Lord
God, kill a rich man to-day ! " " Mullah, will you eat
something > " " In the name of God, I will." " Mullah,
will you give something .?" " God preserve me, I will not."

It was in the spring of 1848, that Sir Herbert
Edwardes, then a young Lieutenant in the service of
the East India Company, achieved by his personal in-
fluence and tact in a few months the bloodless conquest
of the Bunnoo Valley — a valley studded with 400 forts,

BUNNOO MISSION. 201

which all the might of a military nation like the Sikhs
had failed to subdue.

The district has an area of 3,831 square miles, with a
population of 332,000 souls. The earliest occupants, of
whom traces remain in Bunnoo, were the Greeks. As
each year's Indus floods subside, Hellenic sculptures
and coins are brought to light. Between the Macedonian
occupation and the immigration of the Pathans into
Bunnoo, there is a blank of 1,000 years, anarchic and
traditional. Then the name of the land was Daud or
Marsh, for there was much water. But the Bhunnadzais
dug drains and sowed corn, and said, " Let us call this
place Bunnoo, after our mother, for it is fruitful even as
she was." However stony the ground may be in Bunnoo,
we learn that God is able of these very stones to raise
up children to Abraham.

Bishop French, who was the first C.M.S. Missionary

in the Derajat, who visited Bunnoo in 1862, gives the

following description of the town, which is now officially

called Edwardesabad : —

It consists of a large fort and walled bazaar, and stands in
the centre of ten or twelve Pathan villages, some of them with
a large and industrious agricultural population. Every Friday
there is a large cattle-market, to which the Waziris are invited
and encouraged to bring the produce of their rocks and valleys.
It is well frequented ; and, thanks to the restraint of British
law, all is orderly and peaceful as an English market ; and here,
perhaps, next to the preaching among the Povandas, is a fine
open field of labour to the Missionary, where the word of truth
may go forth, and be echoed from steep to steep of those
mountain fastnesses, which have heard no sound but of war and
bloodshed.

Bunnoo was formerly an out-station of Dera Ismael
Khan, but since 1873 it has been occupied by a resident
Missionary, the Rev. T. J. L. Mayer.

The following is a brief account of the present state of
the Mission. We thank God that Mr. Mayer is still able
to hold his position as a Missionary in Bunnoo, notwith-

202 THE DERAJAT.

standing his loneliness (as a solitary Missionary at a
distance from all other Missions), the opposition of the
people, and the unhealthiness of the station. May that
measure of health be given him and his family which is
necessary for their continuance in the work in which he
is successfully engaged.

I. The School.

There are 6^] pupils in the Main School, and 85 in two
Branch Schools, making altogether 152, of whom 84 are
Mahomedans, 6j Hindus, and one is a Christian. When
the Bishop, at his late visitation, asked the Pathan boys
to stand up, 17 responded to the call, showing that of
these 152 scholars 17 are Pathans. At the Bishop's
examination of the school the orderly behaviour of the
boys was remarked, and also the intelligent answers
which they gave to the Bishop's questions. Surely there
are many of God's chosen children amongst these boys
who will be made willing in the day of His power to give
their hearts to Him. Perhaps there may be some whom
He may call by His own Spirit to work for Him in the
ministry of His Son, and to be honoured vessels of His
mercy, to bear His name to the Mahomedans and Hindus
around them. There are, we were glad to see, two
Christian masters in the school — Mr. Benjamin, the head
master, and Masih Dyal, both of them from Kangra.
The Church Missionary Society's desire is that as soon
as possible all the masters in our Mission Schools should
be Christians, and none others should be employed,
in order that there may be no counteracting influence to
the Missionary's own teaching in the school.

Last year Bishop Sargent, of Tinnevelly, wrote
respecting the Mission Schools in his Diocese in the
South of India : — " Although we began with heathen
teachers, because none others were to be had, we have
now in Tinnevelly 413 Schools connected with the Church

BUNNOO CONGREGATION. 203

Missionary Society, in which we employ 306 school-
masters and 141 schoolmistresses, and, with only one
exception, tJiey are all Christiansr But the South
Indian Missions have been carried on for 100 years, and
our Missions in the Punjab generally for less than 30
years. We are much behind our South Indian Missions
in many respects ; but we hope the day will soon come
when of our 264 schoolmasters and schoolmistresses in
the Punjab, we may be able to say the same, that every
one of them is a Christian.

There is as yet no girls' school in Bunnoo. We fear
there are difficulties here, regarding the teaching of women
and girls, which are not met with now in older Missions.

2. The Church and the Congregation.
The Congregation consists of 15 persons, five of them
living in Esa Kheyl, and all of them, with the exception
of the Esa Kheyl Christians, being in the service of the
Mission. It was a pleasure to see the two Christian
young men from Esa Kheyl who had come in to be con-
firmed by the Bishop. It is a mark of God's special
goodness, when any Christian family is enabled to remain
after baptism in their own village or town, and live as
Christians amongst their own people. It was thus that
Paulus, the Lumbardar of Narowal, was the means of
planting Christianity amongst the Mahomedans of his
neighbourhood ; and it has been owing to his influence,
under God, that so many faithful Evangelists, and other
Christians of good position, have been raised up from
Narowal, which is more than 30 miles from Umritsur, to
work for Christ in many parts of the Punjab. If our
friends at Esa Kheyl are faithful to Christ and His cause.
He will be faithful to them. If they honour Him by
their Christian actions. He will honour them, and will
keep them in peace and safety, and make them a blessing
to many.

204 THE DERAJAT.

Mr. Mayer greatly desires to remove the present little
Church in his compound to a site on the main road
which is close to the Waziris' Serai, which is crowded
by multitudes of hill people on every PViday. It is
about 80 yards from the city gate, and could be used
as a Preaching Chapel, as well as a Church, and have
a bookshop at its gate. It would thus be a means of
bringing Christianity before the notice of the people
more than the present little Church can do.

3. Evangelistic PreacJiing.

We accompanied Mr. Mayer to his ordinary bazaar
preaching in the public square. As it was Friday, the
place was crowded with Waziris and other hill and village
people. The treatment which our brother received was
very rough indeed. The people repeatedly knocked his
hat from his head, seized his book, and pushed him about
the place.

Although it is true that " the Lord seldom suffers His
people to suffer much harm from mobs and riots," and
although spiritual work needs spiritual weapons only, yet
as public preaching in the streets of cities is allowed by
English law to teachers of all religions, it is a question
how far it is desirable to endure this treatment without
appealing to the law. The police, who witnessed the
whole scene from their tower, remained passive spectators,
and appeared to be pleased with it. Perhaps the erection
of a preaching chapel near to the church, if the proposed
site can be obtained, may afford all the advantages of
street preaching without these disadvantages. The large
audience which the Bishop had on two occasions in the
schoolroom was peculiarly quiet and attentive. We can
thank God for the door of ready utterance which He has
given to our brother Mayer in the Pushtu language, and
for the high courage and settled purpose of making
Christ known, with which He has endowed him.

PUSHTU BIBLE TRANSLATION. 205

4. Translations of the Holy Scripture, &c., into Pushtu.

The following Books have been translated by Mr.
Mayer between 1876 and the present time : —

The Lord's Prayer, Ten Commandments and Beati-
tudes, Pilgrim's Progress. Job, Psalms, Ecclesiastes, Song
of Solomon, Isaiah, Ezekiel, Daniel, and Obadiah.
Matthew, Mark, the Acts of the Apostles, Romans,
Corinthians, and Hebrews have also been revised.

The Peshawur Missionaries are translating the Penta-
teuch.

May God grant that a complete and faithful transla-
tion of the whole of the Word of God be soon placed
in the hands of the Pushtu-speaking people. The books
which have already been printed are in beautiful type,
and are well executed. A translation of the Book of
Common Prayer into Pushtu already exists in manu-
script in Peshawur.

The unwearied diligence manifested by our brother
Mayer is beyond all praise ; and he has received many
testimonies from independent sources to the excellence
of his translations. Major Rivaz writes that the transla-
tion of Isaiah " is a grand translation." Mr. Udny, C. S.,
writes that " it is faithful and admirably clear." Respect-
ing the translation of Ezekiel, Major Rivaz writes that
" the translation is a most valuable one, and one that
will be understood by people whose language is Pushtu."

II. — Dera Ismael Khan.

Dera Ismael Khan is the head-quarters of the Derajat
Mission. The inhabitants of this district are favourably
distinguished Irom the neighbouring Afghan as " being
peaceable, industrious, and unostentatiously hospitable."

206 THE DERAJAT.

In religion the people are Sikhs, Hindus, and Mahome-
dans. The latter owe special gratitude to the British
Government, for during the supremacy of the Sikhs their
religious feelings were grievously outraged, their mosques
desecrated, and the public exercise of the Mahomedan
religion forbidden.

The first Missionaries in Dera Ismael Khan were the
Rev. T. V. French and the Rev. R. Bruce, who com-
menced the Mission in April, 1862. We regret that we
have no published accounts before us of the way in
which their Missionary labours were commenced. But we
remember how Mr. French itinerated in every direction
amongst the people, till one day he was carried into Dera
Ismael Khan half dead (to use his own expression) from
one of the villages, in January, 1863. We remember also
how Mr. Bruce so won the hearts of the people, as he
travelled everywhere on foot, with one servant, and a
single mule for his baggage, as to make us even now
doubt whether it was an advantage to the cause of
Christ's kingdom generally, when he left India in 1868
to plant the standard of the Cross of Christ in Ispahan.
Mr. French and Mr. Bruce were followed by the Rev.
D. Brodie (from 1867 to 1872), and afterwards for a short
time by the Rev. R. Bateman. The present incumbent
is the Rev. W. Thwaites, who has been in charge of the
Dera Ismael Khan Mission since 1872.

The present state of the Mission is as follows : — The
Mission continues to shine brightly, through God's mercy,
in the midst of the dense darkness and spiritual death
which everywhere reign around it, bearing witness to
Christ and to His Gospel. Mr. Thwaites has returned
to his old Mission from furlough, where he has been
recently rejoined by Mrs. Thwaites. These terrible
separations of families in India, which are often
experienced, are even a means of blessing, when accepted
as sent by our Heavenly Father, who often manifested

DERA ISMAEL KHAN. 20/

Himself in a special manner, in the times of weakness
and solitude ; and on such occasions gives more grace, as
more is needed, and enables His servants to trust Him
more, and wait on Him, and rest in Him alone.*

I. The School.

There are 230 boys in the Main School and 35 in a
Branch School. The Main School teaches up to the
Middle School Examination. It is a great encourage-
ment to see that Ifraim, a convert and a late pupil of the
Mission, is now the Head-master of this important
Institution ; and to see also that Henry, another old
pupil, is exerting Christian influence. Another pupil
and convert of this Mission is Mr. Khem Chand, the late
Head-master of the Bunnoo School, who is now being
prepared in the C.M.S. College at Islington (London)
for Missionary work. Christopher, now a pupil in Mr.
Rodgers' Normal School of Umritsur, is also another con-
vert from this school. Three converts from this school
were baptized under circumstances of great trial in
1874. We have everywhere many proofs and direct
evidences of the blessing of God on faithful labour which
is spent on Missionary Schools.

2. The Church and Congregation.

A pretty and suitable Church was erected by Mr.
Thwaites in 1880, and now needs a Native Pastor for

* Mrs. Thwaites returned to Dera Ishmael Khan in November, 1883,
and died of fever in Sheikhbuddin on the 24th July, 1884, leaving five
children with her widowed husband. Our dear brother is again alone.
On the first of August he writes: " I am longing to be able to carry out
her heart's desire: that the firm foundation of a Mission to the women
of Dera Ishmael Khan may be now laid" ..." I am anxious at once to
try and carry out her heart's desire for the women of Dera."

208 THE DERAJAT.

the increasing congregation. It is hoped that Mr.
Mulaim-ud-din, who has faithfully laboured in the
Mission for the past sixteen years, will become its first
Native Pastor. He has had opportunity to leave the
Mission, but has always nobly remained at his post. He
has lately proceeded to the Divinity College at Lahore
to prepare for Ordination. There are twenty-six
Christians connected with the Bunnoo Mission.

3. Woman's Work..

The time seems now to have arrived, in our frontier as
well as in our more settled Missions, for special efforts to
be made amongst the women or girls. A Mission is not
complete without its girls' schools : and for the systematic
and continuous carrying on of girls' schools, and for
Zenana visiting, special agents are generally needed
who will work hand in hand with the other departments
of the Mission. Mrs. Thwaites, before her illness and
death, had already commenced the work amongst the
women, together with a Bible-woman ; and they had
begun a regular system of visiting the houses of Natives,
who gladly received them both in the city and the
neighbouring villages. "The women, as a rule, welcomed
them, and asked them to come again." It is hoped that
a Lady Missionary of the Zenana Missionary Society
will ere long be appointed to this station, and that girls'
schools may be established speedily and carried on
systematically.

4. Itineration and work amongst the Foviftdahs and

Waziris.

No less than six Waziri boys are receiving instruction
in the Mission School. As yet there are no Povindahs.

TANK. 209

Jalal-ud-din, a Pathan from Peshawur, whose native
tongue is Pushtu, has been lately, through Mr. Thwaites'
influence, rescued from trial and danger, and is now in
this Mission. Pushtu-speaking agents are much needed.
The hindrances and difficulties of work amongst the
Povindahs, which for so many years have seemed almost
insuperable, will in God's good time be removed. May
God Himself raise up Povindahs and Waziri Christian
preachers to be the Evangelists and Pastors of their own
people.

5. The Tank Mission.

The Tank Mission was established in 1868 by Lieut.
Gray, then Deputy Commissioner of Dera Ishmael Khan,
who erected at his own expense the Mission Dispensary
at a cost of Rs. 300 ; and who engaged " to pay Rs. 50
per mensem for the establishment, and Rs. 50 per
annum for repairs, for at least five years, provided the
Society would appoint a Christian Native Doctor, who
would attend the Waziri and other hill-men gratuitously,
and endeavour to give them some enlightenment respect-
ing our religion."

The offer was thankfully accepted, and Dr. (aftenvards
the Rev. Dr.) Williams was appointed ; and from that time
to this has our dear brother been enabled to live almost
alone, as a Christian teacher and Medical Missionary,
forty-two miles away from Dera Ishmael Khan, and
from all European sympathy and help. He has done a
work in Tank which probably no European could have
accomplished. By his gentle and winning manners, his
kindness to the people, and his medical skill, he has won
his way amongst the whole Waziri clan in such a manner
that he is probably now the only Christian man in India
who can travel unarmed and without any escort, yet

210 THE DERAJAT.

uninjured, through the length and breadth of that wild
mountainous country of fanatical Mahomedans.

The number of visits to his Hospital during 1883 were
16,030, of which 6,933 were those of new patients, and
very many of them were hill-men. The daily average of
patients is about 70. The number of minor operations
performed has been 154. The monthly expenses of the
Hospital work is Rs. 45 ; and Rs. 200 per annum, in addi-
tion to the above sum, is required for English medicines.
During the hot season the shade of a large tree has until
lately formed the Hospital, in which some 25 in-door
patients have been received. In the winter it is far too
cold for the sick to lie under a tree, and Dr. Williams
made application for a building capable of receiving 25
patients during the cold weather, and also for a Zenana
Ward.

The needed building for the accommodation of patients
was last year erected ; and there are rooms now for both
male and female patients, and both classes are already
using the new wards. Mr. Thwaites draws " special
attention to the ward for women, because some doubt
has found expression at home whether Afghan women
would come to be treated by Dr. John Williams. It is
because they did wish for his treatment that the ward
was built. He formerly went to their homes, but found
their surroundings so unsuitable for sick people, that he
longed for a ward in which such things as cleanliness,
comfort, and fresh air could be attended to. Friends in
England, and especially in Kendal, have liberally given
help : a grant of Rs. 1,000 was given by the Punjab
Government ; the people of Tank themselves have given
no less than Rs. 650 in subscriptions, and the new
Hospital is now an accomplished fact, and is much
appreciated by the people."

A good Christian assistant is now greatly required by
our dear brother John Williams, both in his medical and

TANK. 211

his spiritual work ; but men suited for Frontier Mis-
sionary life are not easily met with. But God knows the
necessities of the work, and we must leave it in His
hands to provide the needed helpers for it.

The Government have repeatedly borne ample testi-
mony to the political advantages which his Hospital
affords. The influence which our dear brother has
gained over the wild hill-tribes has been often wit-
nessed : and especially when the Waziris attacked and
burnt the town of Tank in 1879, but spared the Mission
Hospital, and also the house of the Missionary, Mr. John
Williams, who had so often proved himself to be their
friend, and from whose lips they are willing to listen to
the Gospel of Christ.

A school of 62 boys has been established by Mr.
Williams at Tank at the cost of Rs. 25 per mensem, of
which the C.M.S. gives Rs. 15.

Mr. Williams has of late been a little anxious on the
score of funds, but we are sure that the Church of Christ
in India, and the Church Missionary Society at home,
will never suffer a work like this to languish for want of
funds.

There have been lately encouraging circumstances both;
in Dera Ishmael Khan and Tank : inquirers have come
forward more boldly, and shown themselves more
anxious to receive further knowledge of the Gospel than
ever they have done before. It is hoped that our
brother's heart will be soon gladdened and refreshed by
witnessing some confess the name of Christ, and seek
admission into His Church by Baptism. In Dera Ishmael
Khan more come for conversation and reading- of the
Word of God, to the Mission House, than ever before.
The influence of the school on the Waziris has so far
softened them, that some of them have begun to talk of
the necessity of a school in Wazirland itself, to be placed
under a teacher appointed by the Mission. If God

P 2

212 THE DERAJAT.

should open this door, a Christian youth is ready to go
and take charge of this school. But he is not a doctor,
and any one who leaves our territories to become a
Christian teacher to the people of the Hills should be a
doctor. However, the door as yet is only opening ; but
whenever it opens wide, we should be ready to seize the
opportunity, as God may give it.

213

CHAPTER XIII.

THE BELUCH MISSION.

The Mission to the Beluchis was established in conse-
quence of a special appeal which was made by the
Rev. G. M. Gordon, who himself gave the sum of
Rs. 10,000 to it. The Rev. A. Lewis and Dr. Jukes
were appointed to take charge of it in 1879. Mr.
Gordon was in Candahar when the welcome intelligence
of their arrival reached him. After a five weeks' sojourn
in Candahar he rapidly accomplished the return journey
of 400 miles, to join his colleagues : " Afghanistan (he
writes), by universal consent, is not a goodly land, nor is
Candahar a goodly city. As is usual with Eastern cities,
it looks best at a distance." He observed there "three
distinct types of feature, the rugged and often sinister-
looking hill-men, the thick-lipped almond-eyed Mon-
golian native of Hazara, and the hooked-nosed Jewish
featured handsome Pathan." He visited the tomb of
Ahmed Shah, the founder of the city and of the Dourani
dynasty ; under the dome of which lie the bodies of the
Shah and his three wives. He engaged in conversation
with the people in the bazaar, and offered them books, in
the place where Lieutenant Willis, R.A., had been killed
by a blow from a fanatic a few days before. He writes :
" I little thought a year ago that I should be discussing
with the Moulvies of Candahar, at their own invitation,
the teaching of Christ and the Messianic prophecies.
Nor did I anticipate, on arrival here, that the Word of
God had already preceded us, and had been read and
com.mitted to memory."

214 THE BELUCH MISSION.

God grant that the Word of God may soon be ac-
knowledged in the city of Candahar, where (on his
second visit) our brother Gordon died ; and may the
honour of giving to that people the Word of Life be
that of our Frontier Missionaries, the succcessors of Mr.
Gordon, if it be God's will.

On his return to the Beluchis, Mr. Gordon wrote : —

Hitherto our relations with the Beluchis have been of a very-
peaceful character.

We have had no such rough experience as Saint Augustine
had in England, of whom it is related that, travelling on foot
through a region now called Dorsetshire, he preached among
a sea- faring population ; and " these heathen savages drove
him away, and fastened tails offish to the robes of his monks.'*
We do not forget that we have to do at present with tribes
partially civilised by British rule ; but we hope to carry the
Gospel, as opportunity shall offer, into the regions beyond.
Our life during the past year has been for the most part in
tents, watching for openings, and ready to follow them up.
Our stay at Dera Ghazi Khan from April to June brought us
much in contact with Hindus or Mahomedans of the city type,
but little with Beluchis, who are more given to pastoral life on
the hills and plains. Our hope that some Beluch Chief would
invite us to settle with him has now been realised. A hospital
and dispensary at Choti, and another at Fort Munro, will
greatly facilitate Dr. Jukes' practice, which has already been
blessed to the relief of many sufferers. Frequent observation
proves that these people are not insensible to kindness, although
sometimes slow to express their gratitude. In this they remind
us of an experience in the Bolan Pass. We camped at a place
called Abigoom (///., "lost water"), where the Botan river dis-
appears in its own bed, and after running underground for some
miles, issues again in pools and pursues its course down the
defile. Thus the current of native feeling often eludes our
observation, and then again finds expression in unexpected and
gratifying ways.

At Dera Ghazi Khan, on May nth, 1879, Mr. Gordon
wrote : —

At the invitation of a native gentleman who is an old friend,
I attended a religious meeting, which is held every Sunday

MR. GORDON AT DERA GHAZI. 21$

evening at his house in the city. My friend is one who has a
very great regard for the Christian rehgion, and formerly desired
to embrace it; but his mind was troubled with metaphysical
speculations, and he could not grasp the doctrine of an Atone-
ment through Christ alone. He is in sympathy on certain
points with men of all religions, and prefers the position of an
eclectic to that of an adherent to one form of doctrine in parti-
cular. Being by birth a Hindu, he adopts the reformed Hindu
or Brahmo Somaj tenets, although he does not call himself a
Brahmo. On Saturday evening he invites to his house the
leading members of various Hindu creeds for prayers and dis-
cussion, conducting the service himself. I was shown up to
the top of his house, where carpets were spread and lights
placed in the middle. We all sat in order, forming four sides
of a square, and the greatest decorum was observed. The
meeting commenced with a short exposition by an old Pundit,
who read and translated from one of the Hindu Shastras,
called the Bhagavat Gita. Then followed the singing oibhajans,
or native hymns, to native musical instruments. After this our
friend conducted extempore prayer in his own language, com-
mencing with a meditation : "What are we here met together
for ! Not worldly gratification, not vain discourse. We are
come to seek Thee, O God ! " He proceeded in a very solemn
manner with confession of sin, ascription of praise, and invoca-
tion. After prayer he introduced discussion with a few remarks
on the subject of seeking after God, and alluded to the Hindu
doctrine of three conditions of mind ; namely, i, the "wakeful,"
2, the "dreaming," 3, the "heavy slumberous" condition.
Enlarging on the 2nd condition, the dreamy, contemplative
habit of mind, as fitted for revelation of God, he thus illustrated
his remarks : " There is a dark house and a bird sits in it. A
hawk sits outside and waits for the bird, but will not enter the
darkness. The bird flies out, and is instantly pursued by the
hawk until it again seeks refuge in the house. So with the
human spirit, it finds no rest in the world \ care pursues it till
it returns to its ark, and finds rest in the solitude of contempla-
tion." These remarks were met by a warm rejoinder from an
old Hindu lawyer, who argued that " we cannot find God by
merely shutting our eyes and meditating. There must be
successive steps from the lower to the higher ; and these steps
are all indicated in the written word, the Shastras." He de-
clined all merely speculative discussion. The other replied,
" You refer only to the Vedant Shastras, you know nothing of
the Bhakti Shastras." This introduced the old battle-ground

2l6 THE BELUCH MISSION.

of " faith " and "works." The old simile of the '' straight new
road" and the '' old tortuous road" was given, and (as usual)
turned both ways. Neither party would yield the point.

On the 26th November, 1879, Mr. Gordon wrote
thus : —

Rowed down the Indus in a boat with the Bishop, Jukes,
and Lewis on a visit to the Chief of the Majaris, a tribe of
Beluchis. Not forty years ago these men were all at war with
us. They are now as peaceful as any of the Queen-Empress'
Indian lieges. They still cling to the ornamental appendages
of sword and shield, but only as emblems, not as instruments
of strife. We disembarked on a bank made sandy and barren
by the caprice of the shifting restless tide. This was the
nearest point to R. v/here the Chief or Nawab resides. On
hearing of our arrival, he sent camels for our baggage, and
his son came to escort us across the pathless jungle. As we
n eared his village the Nawab came out to meet us. He is a
man of shorter stature than the ordinary, but his fine intelli-
gent face shows a capacity for receiving and imparting en-
lightened views. There was nothing in his dress to indicate
the position he holds, or to distinguish him from his followers.
He is true to the tradition of his ancestors for simplicity and
hospitality. The Beluchis all dress in plain white, and the
only outward distinction of a Chief is the superiority of his
horse. In this respect they indulge in a little display. They
are justly proud of the breed of their horses ; otherwise rich
and poor are alike. " I dwell among my own people " was the
almost literal response of their Chief to a remark upon his
position with regard to his retainers. He made us his honoured
guests as long as we chose to stay with him. Sheep were killed
for us, and piles of rice, sugar, and flour placed before us in
embarassing profusion.

2Zth November. — Another visit from the Nawab led to a
very interesting discussion upon some points of Christian doc-
trine, which present great difficulties to inquiring Mahomedans.
Trained merely to the " law of a carnal commandment " which
they can never fulfil, they know nothing of " the power of an
endless life." These difficulties were explained with great
point and clearness by the Bishop, and the Beluch Chief was a
most attentive listener. Our visit passed very pleasantly, and
gave us several good opportunities of addressing the common
people, many of whom were very thankful for Dr. Jukes'
medical advice.

MEDICAL MISSION. 21/

The same difficulties which attend the beginnings of
all Missions were met with at Dera Ghazi Khan. There
was at first no accommodation for the Missionaries, who
arrived on the 5th April, 1879. On the 24th December,
Mr. Lewis wrote : —

On our arrival in Dera Ghazi Khan, 5th April, 1879, we
began to look round us for some place in which to live. It
seemed to be an important matter not to go into cantonments.
For besides the dislike or fear which natives generally have of
these quarters, in this place there is the further disadvantage
of the European station being separated from the city by the
distance of about a mile.

We found a pomegranate garden close to the city walls.
The owner, a Beluch Chief, readily gave his consent to our
pitching our tent there. In the centre of the garden were the
ruins of a native bungalow. This possessed one small room
which still had a roof on it : its tenant was a donkey. Another
room of the same size was partially roofed. With these excep-
tions the whole place was a scene of debris from fallen masonry,
&c. With pickaxe and shovel we set to work to clear away
the rubble \ the roof of the small room was repaired, the four-
footed tenant was ejected, and then with a tent we had ample
accommodation. Here Dr. Jukes began his practice amongst
the natives, and had plenty of patients every day, Mr. Gordon,
as a rule, preached in the bazaar each evening, and we accom-
panied him.

All this was very refreshing, and we began to feel that we
vrere now in the midst of Missionary work.

The summer was spent at Fort Munro, about 70 miles
west of Dera Ghazi Khan, in the Sulaiman Range, at an
elevation of 6,400 feet, where the Government Hospital
had been made over to Dr. Jukes. The total number of
cases treated by Dr. Jukes in 1879 was 555 ; and in 1881,
1,139. Much itineration has been performed. After
long trial of patient waiting on the part of the Missionaries,
it has been decided by the Parent Committee that the
Head-quarters of the Mission, at any rate for the present,
are to be in Dera Ghazi Khan. A school has been
established there by Mr. Lewis. The Rev. Izhaq was
ordained on the 25th February, 1883, to Deacon's orders

21 8 THE BELUCH MISSION.

as Mr. Lewis's assistant, in Mr. Gordon's chapel in the
Divinity School, Lahore.

The cities of Dera Ghazi Khan, and Dera Ishmael
Khan, and the Missions in them, are liable to many-
dangers from the river Indus. On several occasions
both cities have narrowly escaped destruction from the
ever encroaching stream. The natives say, " The river
is a great King, He takes what He will.'" We often
notice traces of true religion and deep religious feelings
in Eastern lands. Why do the Emperor of Japan, and
other sovereigns, screen themselves from the eyes of
their subjects, except that God is invisible, dwelling in
the light which no man can approach unto } Why is the
absolute right over men's persons and property freely
conceded to kings, except that this is a prerogative of
God ^ Why does a native who has received a favour from
a European, or from a superior, expect another gift, and
almost claim it as his due, except that this is just the
very way in which we all, whether Europeans or Asiatics,
act towards God ? The remembrance of past years leads
us ever to expect greater mercies from His hands.

Another Mission on our Punjab Frontier has been here
established by our Society through the instrumentality of
our brother Gordon. May the God of all wisdom guide,
and the God of all power and mercy abundantly bless,
all its operations, so that the Water of Life by its means
may flow over a new land, and give life to a new race of
people. We can only here, as everywhere else, say, " The
harvest is great, but the labourers are few." We ask our
friends everywhere to pray to the Lord of the harvest
that He may send forth labourers into His harvest.

219

CHAPTER XIV.

MULTAN.

The Rev. George Yeates, formerly C.M.S. Missionary in
Multan, wrote thus in the Chicrch Missionary Intelligencer
in 1876: —

Multan was the ancient seat of Government, — the key, as it
was called, of the Punjab and of India. It is now one of the
halting places of the caravans of merchants coming from Kabul
and Kandahar, where they rest before spreading wide over
India.

The Province of Multan retains its ancient distinctiveness,
the people refusing to be classed with the rest of the Punjabis,
and possessing a dialect as well as a written character of their
own. But the descendants of the ancient tribes now take a
secondary place, as the ruling families for more than two
centuries have been of Afghan origin. They are called the
Multani Pathans, and with them Mahomedanism became
ascendant. The cultivators are mostly Mahomedans, but the
inhabitants of the towns, the commercial class, chiefly Hindus.
The Pathans are, in general, a fine race of men ; frank for
Asiatics, intelligent, and brave. They are, however, proud,
indolent, and bigoted Mahomedans. In their time they have
rendered good service to the Provmce ; its present prosperity
being due in very great measure to the innumerable irrigation
canals cut by them, and which bear the names of the rulers in
whose times they were opened. Sir Herbert Edwardes says : —
" Multan is surrounded by groves of date-trees and the most
beautiful gardens. Oranges, pomegranates, and peaches are
likewise produced in profusion, and better than in Hindustan.
Multan probably owes these fruits to a sun ever burning above,
and canals ever flowing below."

The city stands on a mound some thirty or forty feet high,
the debris of "generations of houses" that have long since
crumbled to dust. A strong wall encloses the town, but its

220 MULTAN.

busy and increasing population has outgrown these limits, and
outside each gate a suburban town has sprung up. The houses
are irregularly built, the apartments being usually small, seldom
serving other purposes than to hold the stores and chattels, the
people living for the most part in tlie open air, and for eight
months out of the twelve sleeping under the open canopy of
heaven. A Persian couplet says,

'* For four things famed Multan 's the seat :
Dust and beggars — tombs and heat."

Religious mendicants or faqirs abound. They are held in
veneration alike by both Hindus and Mussulmans ; consequently
they drive a flourishing trade " under every green tree," near
every well, and out far in the solitary places, where a small
triangular flag, flying from the top of a tree or a long pole,
intimates to the traveller that fire and a Hdji are to be found, if
he has the needful tobacco, charras^ or other intoxicating drug to
smoke. North of the town is the splendid shrine of Shammas-
i-Tabrez, on the Sun of Tabrez, who is said to have suffered
martyrdom here by pulling off his skin, and at whose prayer the
sun descended from the heavens and produced the heat for which
Multan is proverbial. Another of the tombs held most sacred is
that of Bahawul Huq. From China on one side, and from parts of
Arabia on the other, pilgrims come to visit this tomb. Among
the pilgrims are many poor sin-stricken consciencies, that start
out on these wanderings in earnest search of "rest to their
souls." Once a woman was observed by a Missionary touching
one of these graves with her forehead and muttering the prayer,
meri qasiir viudfka}' — " pardon mine iniquity."

It was at the suggestion of Sir Donald McLeod that Multan
was taken up as one of the stations of the C.M.S. The Mission
was commenced in 1856. A tradition says that the first Apostle
of Islam to Multan arrived there riding on a lion, with a serpent
in his hand for a whip. Figuratively, the tradition has more
truth in it than perhaps was intended. Brute force, lashed on
by cunning and envenomed hatred, has ever been the favourite
instrument for the advance of Mahomedanism. How different
the Gospel of the Grace of God !

The first baptism was administered in i860, and was followed
that year by four others. In 1863 some efforts were made to
establish a female school. It was, however, not until a third
and fourth attempt had ended in failure that experience sufficient
was gained in forming a plan suitable to the place and people.
Besides the new Mission School at Multan, opened in 1873,

FITZPATRICK'S work. 221

one was established in 1866 at Shujabad, 25 miles south from
the Mission-house, at the repeated request of the inhabitants.
Shortly afterwards another was opened in the Native State of
Bahawalpiir, about 60 miles to the south-east of Multan, which
then fell under British protection.

The name Multan is said to be a corruption of Mallithan,
the country of the Malli, an ancient tribe whose gallant
resistance astonished even Alexander himself, who was
there wounded severely in his attack on the fortress.

With regard to physical climate, Multan has the dis-
tinction of being " the driest region of India.'' It is all
but rainless. The average rainfall during ten years was
only two and a half inches. The aridity is said to be
only equalled by some regions in Media.

The first Missionary, and the founder of the Multan
Mission, was the Rev. T. H. Fitzpatrick, in 1856.
During the Mutiny of 1857 the local authorities thought
that his ordinary bazaar-preaching should be discon-
tinued. Mr. Fitzpatrick did not see the necessity of
making any change in his usual work. The question
was referred to Mr. (now Sir Robert) Montgomery, who
asked for Sir John Lawrence's opinion respecting it. It
was recommended " that Missionary efforts on no account
should be discontinued ; but that the Missionaries should
be careful to preach the Bible to the people and avoid all
angry discussion." Mr. Montgomery added his opinion
" that great evil would attend the discontinuance of the
work." The preaching was carried on as usual.

In i860 Mr. and Mrs. Fitzpatrick were obliged on
account of ill health to return to England. Mrs. Fitz-
patrick died at home, and Mr. Fitzpatrick in 1863
returned for a short time, to Umritsur, alone. His con-
stitution was too enfeebled to stand the climate of India,
and he retired to England, where he married again, and
took charge of Dalston, an important parish in York-
shire, where after a short service in the Master's cause he
died on the nth of February, 1866.

222 MULTAN.

In a letter which has accidently come into the writer's
hands Mr. Fitzpatrick writes : —

" The truth is that instead of men of moderate abilities
and acquirements, the choicest in every respect should be
selected for Missionary work. The standard needs to be
raised ; and not only should well-educated University
men be sent out, but leading men of learning and ex-
perience ; some of those who are most devoted, energetic,
and wise, as Rectors, or as Fellows and Tutors of Colleges
at home."

Mr. Fitzpatrick was succeeded by the Rev. George
Yeates, who was again succeeded by Mr. Briggs. For
many years after i860 the Mission was left under the
management of a single Missionary.

The Rev. Trevor Bomford took charge of the Multan
Mission in 1880.

In 1869 Mr. Briggs had the great happiness of leading
the first Native of Multan, a pupil of the Mission School,
into the Church of Christ. This Baptism caused great
excitement at the time, and the convert's return to
Mahomedanism was publicly prayed for in nineteen of
the mosques.

Mr. Briggs in 1875 wrote: —

Upon the whole there is not that active opposition to the
Gospel that shows itself in acts of violence as there was only three
or four years ago. As an example of the violent opposition for-
merly encountered, I may mention that, as the Native preacher
was one afternoon in 1870 wending his way to the preaching-
stand through the little knots of people standing in the great
bazaar, two Multanis fell upon him furiously, threw him to the
ground, and after shamefully maltreating him ran away with his
Testament. Next morning the Testament was found in the
city police office torn to pieces. Such opposition was hard to
bear, but it has been lived down, and the preacher is now sur-
rounded by as orderly a congregation as can be gathered in a
London park on Sunday afternoons.

The Missionary's battle is with ignorance and hoary-headed
superstition on the one hand, and self-interest and supreme self-
satisfaction on the other ; and in this view of the work it is a

THE SCHOOLS. 223

wonder that even a few find their way out of the wildering
mazes of the popular superstitions around us.

Mahomedans and Hindus alike have a sort of traditional
belief in the Divine Unity, but this central truth of natural and
revealed religion only affords the bulk of the people a screen
behind which they practise the most grovelling superstitions.
While they plume themselves on the knowledge of the absolute
oneness of God, they attribute the Divine perfections of omni-
science and omnipresence to dead men and idols whom they
invoke in every emergency.

We preach, and the people listen, but it is to be feared that
with few exceptions they show very little apprehension of even
the first principles of religion. Education is doing something
to remove this very serious obstacle to moral and religious
progress. #

In our Boys' School a great change has taken place for the
better. Filthy language and disobedience to parents are some
of the graver and more open sins of Native boys. The first
goes unchecked in their homes ; and in many cases they learn
it with their first lispings, and it grows with their growth till at
last they utter it more from habit than anything else. I have
seen mothers hug and kiss their little children when they have
prattled out a more abusive epithet than usual. I have heard
the hoary-headed teacher abuse his scholars in most filthy
language, and no one took exception to it. Formerly, abuse
was no uncommon thing in the school, but such a thing never
takes place now among the big boys, and seldom among the
small ones.

Efforts have been made to attract more Mahomedans to our
schools, but without success. Strange to say, in the three
Boys' Schools only about one-fifth of the students are Mahome-
dans ; while all the children in the Girls' Schools are of that
religion. Not long ago an English teacher (a Mahomedan)
and some of his pupils were on their way home from school,
and as they were passing the principal Mosque of the city they
went in to get a drink of water. Going to the waterpots they
took up a small earthen vessel and drank. The guardian of
the Masjid then come up to them infuriated, broke the vessels
as defiled, and turned them out of the Masjid. Among the foul
expressions his rage gave vent to, " English reading infidels''
was one of the mildest. Thank God, matters are gradually im-
proving, but still a great deal remains to be done for our
Mahomedan fellow-subjects.

At present there are six Girls' Schools, five in Multan and

224 MULT AN.

one in Shiijahad. Urdu is the only language taught. Though
this language is almost as foreign to them as it is to a European,
still many of the girls have made fair progress in it. Singing
has heen introduced into one or two of the schools, and it is
very popular with the children, though the parents are some-
what prejudiced against it.

As is well known, the great drawbacks to female education,
even in its most elementary form, are the early marriages of the
girls on the one hand, and the social prejudice against it on
the other. Mrs. Briggs and her two Christian assistants have
attempted, with some success, to follow the girls into their
new homes where practicable, so as to help them to continue
their reading. Several zenanas are visited and instruction
given in them.

There are 599 boys and 230 girl? under instruction in
Multan and its out-stations of Bahawalpur and Shujabad
and Muzafifargarh. The number of Native Christians is
56, of whom 20 are communicants. Although a part of
the School-house has been nicely fitted and arranged
for Divine Service, it is hoped that a suitable church for
the use of the Native Christian congregation may be
erected in due time.

The present Missionaries are the Rev. Trevor and
Mrs. Bomford. Mr. and Mrs. W. Briggs have been lately
transferred on account of sickness to Dhurmsalla. The
"Woman's Work" of the Mission has been long sup-
ported by the Society for Promoting Female Education
in the East, who have sent out two Missionary ladies
from England to carry it on.

22$

CHAPTER XV.

THE SINDH MISSION.

The Sindh Mission was established in 1852, through the
efforts of Colonel Preedy, then Collector in Kurrachee,
Colonel Hughes, and other friends. Up to the present
time the Society has sent out seventeen Missionaries and
two trained schoolmasters to Sindh. Amongst them we
note the names of the Revs. A. Matchett, J. Sheldon,
A. Burn, C. W. Isenberg, A. Yarnold, A. E. Cowley, J.
W. Bardsley ; together with those of the present Mis-
sionaries the Revs. G. Shirt, J, Bambridge, A. E. Ball,
and J. Redman. Three Missionaries and four Ladies
have died in the Mission. Mr. Isenberg and Mr.
Bardsley died after short service. Mr. Matchett died
in 1883. During the Mutiny some measures were
used by Mr. Matchett, to which the Commissioner took
exception, in the unsettled state of the country, and a
correspondence with Mr. Matchett ensued. When the
Commissioner was resigning his charge in Sindh, he
wrote to Mr. Matchett, expressing his regret that he was
almost the only man with whom Mr. Matchett had had a
difference ; but as it had been on his part in the con-
scientious discharge of duty, he hoped it would not be
allowed to interfere with the kind regard in which he
wished to be held by him.

The principal characteristic of the Sindh Mission has
been the spirit in which it has ever been carried on. The
relations of the Missionaries, both among themselves and
with the people amongst whom they labour, are those of

226 THE SINDH MISSION.

courtesy and love, which betoken the respect and affection
which are mutually felt. This has given to the Mission-
aries an influence amongst those who are without, which
is used with much effect and for great good.

On the departure to England of Mr. and Mrs. Sheldon
on the 13th May, 1881, the following address was pre-
sented to them, together with a purse of Rs. 400, by
their Native friends in Kurrachee : —

The Rev. Mr. and Mrs. Sheldon. — We, the undersigned,
the principal members of the Native Congregation of your fold,
cannot allow you to leave the scene of your labours without
taking the opportunity of expressing our heartfelt and sincere
thanks for the many privileges and benevolent acts we enjoyed
at your hands during the lengthened period of your service in
the most responsible, onerous, and difficult work of disseminating
the Word of God. To describe at large the most valuable and
praiseworthy services you have rendered in the cause of the
propagation of the Gospel truth, and the sterling qualities you
possess, would require volumes. However, permit us briefly to
allude to some of them here.

Nearly twenty-eight years have passed since you came to
labour and dwell in this land. The best part of your life has,
therefore, been devoted to the service of the Mission, and
lasting friendship and kindly associations are connected with
those bygone days.

Consequent upon your connexion with Missionary work
many persons have been benefited in a religious point of view.
Several to whom the Word of God was a drop of poison have
through your faithful and persevering exertions been reclaimed,
and now enjoy the fruits of your labours.

Your mild and affable manners have secured for you the
good-will of all the communities in Karachi and elsewhere ;
and in fact your name has become a household word in every
family, and it is only the possession of sterling qualities that
has enabled you to conduct the work connected with the
Native Congregation with such success.

You carry from us our true and sincere blessings and good-
will, which are the only recompense we can make for your
valuable services.

We are extremely happy to bear testimony that you possess
all the requisite quaUties becoming a Minister of God, and no
one can find a tittle of blemish in the career of your life. Man

MISSIONARY PERSISTENCE. 22/

can do no more than appreciate your good actions, but it is
only God who can reward your most excellent and energetic
services.

It is with very sincere regret for your departure, and with an
earnest prayer for your future welfare, that we bid you a hearty
farewell.

May God be with you both, during your voyage, and take
you to your native land, there to enjoy perfect safety, health
and rest, of which you are so deserving.

It is a cause of grief, and sometimes of weakness to our
work, when good Missionaries are obliged to leave their
Missions and remain at home. Mr. Venn writes that
** Missiona.ry perstsU/ice is a character conspicuous in true
Missionaries. Having taken up the work, they forsake
all other employments which do not bear directly on it.
It is their desire, nay, their determination, to die in the
Missions." Livingstone writes : " I shall not swerve a
hair's breadth from my work while life is spared ; and I
trust the supporters of the Mission may not shrink back
from all they have set their hands to. . . I do not know
whether I am to go on the shelf or not. If I do, I shall
make Africa the shelf." India should have the silent
influence of the graves of her Missionaries, as well as
their best efforts during their lives. When they are no
longer able to carry on vigorously the work of Schools,
or Bazaar Preaching, or Itinerations, we are persuaded
there is still a work for them to do, especially as Chris-
tianity extends itself in guiding the counsels and the
labours of younger men. It is better, we believe, for ]\Iis-
sionaries to live and to die at their post amongst their
own people, by whom they are known and loved, than
to go back after twenty or thirty years' service to live
amongst strangers at home. One of the rules of the
American Presbyterian Board of Missions is, that their
invalided Missionaries shall receive their full allowances
only when they remain in one or other of their Missionary
stations in the field of work.

228 THE SINDH MISSION

The Rev. J. Bambridge has succeeded Mr. Sheldon in
the charge of the Kurrachee Mission. Mr. Ball is the
superintendent of the Kurrachee schools ; Mr. Shirt,
Mr. Redman, and Mr. Cotton are the Missionaries at
Hyderabad.

I. Kurrachee.

(i) The Congregation.

The Kurrachee congregation numbers 69 members, of
whom 25 are communicants. New members are con-
tinually coming in, but as yet only in units. The time
has not yet arrived for large accessions to the Christian
Church in this part of India. We have indeed long
" prophesied to the dry bones," and they are now
coming together in a more human form than has ever
been the case heretofore. But there is as yet " no breath
in them." Our work now is to prophesy to the Spirit,
that He " may come from the four winds, and breathe
on these slain," and when He comes they will then
'' live, and stand on their feet, an exceeding great army."
Still, after many years of faithful labour and patient
waiting, God has given to our Missionaries a measure of
success, which affords not only encouragement as regards
the past but much hope for the future. The congregation
contains a band of intelligent and respectable converts,
many of whom are independent of the Mission in worldly
matters, and some of whom fill positions of importance
and trust. It is to such men as these that the Church
especially looks to be the guides and examples, as well
as the supporters, of their poorer and weaker brethren. If
these grow in grace and knowledge, and also in humility
and love, we may soon expect to see in Kurrachee
important additions to the Native Church.

The number of members of the Native Church would

KURRACHEE CONGREGATION. 229

be now much larger were it not for the constant changes
which are always taking place in a Port like Kurrachee.
Many who have been taught and baptized here have
gone to other parts of India. Some have wended their
way to Persia and Bagdad, and two have gone to Herat.
Kurrachee is a place where the people of many nation-
alities meet, and where the work is necessarily carried
on in many different languages. . The services are con-
ducted in Urdu ; some Schools in Sindhi, one Girls'
School in Guzerati, another in Mahratti ; and the Persian
language is also often made use of in conversations. It
is a proof of the power of the Gospel, and its suitability
to all, that it has been preached to so many nationalities,
and has been accepted by men of totally different races
and creeds.

As regards the children of the Christians, it is very
desirable that every Christian child, whether boy or girl,
should, under the present circumstances of our Missions,
be brought up in one or other of our Christian boarding-
schools. The spirit of home life, in the midst of Heathen-
ism and Mahomedanism, is not usually favourable to the
reception and growth of Christian gifts and graces.
Schools which are attended for the most part by Hindu
and Mahomedan children are not good for Christian
children. Roman CathoHc Schools are always dan-
gerous and to be avoided. The special advantage
afforded by Christian Boarding Schools is the formation
of Christian character in the children, fitting them for
life's duties as Christians, and sending them forth as
far as possible with a Christian spirit, whilst at the same
time the children maintain their right relations with their
parents and relations and homes during the holidays.

The Rev. Bhola Nath Ghose (from Umritsur) has
lately been appointed to the charge of the Kurrachee
Native Christian congregation. The earnest efforts and
prayers of the Church in India should ever be directed

230 THE SINDH MISSION.

towards the faithful ministry of all Native Christians by
their own Native Pastors, under the guidance and super-
intendence (for the present) of the Missionary in charge.
For the Foreign Missionary to undertake this work,
wherever it can be avoided, is in its ultimate results to
retard the progress of evangelisation. The Pastors must
be natives, and the duties and responsibilities of the
ministry must be laid on them, to watch for the people's
souls, as those who must give account, that they may
present every one perfect in Christ.

The services held in Kurrachee are the following : —
Divine Service in Urdu is held in the church on Sunday
mornings, and in the chapel on Sunday evenings. An
English Service is held in the church on Sunday evenings.
Mr. Ball holds a Sindhi Service fortnightly. Daily
morning prayers are conducted in the church, and daily
evening prayers in the chapel, in both cases with expo-
sitions of Scripture. On Saturday evenings a Congre-
gational Prayer Meeting is held for men and boys. The
Men's Bible Class, on Saturday afternoons, is fairly well
attended, as is also the Women's Bible Class held in the
Zenana Mission Room. Communicants' meetings are
held once a month. The Christians in Kurrachee also
hold meetings for prayer and for the study of the Word
of God amongst themselves. Good use is made in Kur-
rachee both of the church and of the chapel. We would
that this were the case in every Mission. We think that
more use should be made of our churches in our Missions ;
or where the congregations are much scattered that we
should have rooms in convenient localities for meetings.
Family prayer in their own houses is not sufficient for
young Christians. Children must have good food con-
stantly and regularly, or they will not grow or become
strong. Missionaries and Native Pastors must follow
the example of our Lord, and give constant instruction
to their disciples, as they are able to bear it.

EVANGELISATION. 2 3 1

(2) Evangelistic Work.

The Church of Christ requires not only Pastors, but
also Evangelists, who, where the)^ are faithful, are our
" partners and fellow-labourers, the messengers of the
churches and the glory of Christ."

Mr. Bambridge's great desire is to place a Catechist
in each one of the villages around Kurrachee. This is
very desirable. Every agent of the Mission should have
his own definite charge, and should know it, and it
is the Missionary's charge to see that he performs it
well.

The addresses given in the Bazaars by the Catechists
are carefully prepared and earnestly delivered. A
weakness in the preaching of many of our Catechists in
India appears to be that they are continually repeating
the same truths and in the same way. "When our
Lord began to teach His disciples He began with the
Sermon on the Mount, and explained the true nature of
the law. It was only after two and a half years of con-
stant teaching and intercourse with them that He at
length asked of them the question, whom men said that He
the Son of man was. When they had heard His words
and seen His miracles, they then of themselves learned
who Jesus is. India is not deeply wounded yet, and the
Law must wound before the Gospel can heal. If we wish
men to be good, they must first learn that they are bad.
When Christ is preached to men who feel their need of a
Saviour and Deliverer from sin and all its consequences,
and find in Him, and in His power and love, all they
need, they will of themselves come to Him. We must
present Christianity first as the Word of God presents it,
and in the same symmetry and proportion.

The Kurrachee Mission takes great pains in instructing
the Pastor and the Catechists for some hours every day,
and seeking thus to make them efficient. The Mission-

232 THE SINDH MISSION.

ary also accompanies the Catechists to the Bazaar for
the preaching of the Word of God. We are convinced
that when our Catechists fail or disappoint us, it
is generally on account of some neglect on our part.
Native Christian Schoolmasters usually do well, because
they carry on their work under the eye of their Missionary
Superintendent for several hours every day, and their
work is constantly tested. Catechists are often left very
much to themselves, and are too often sent out to do
their work alone without constant guidance and in-
spection and continual instruction. Subahdar Dilawur
Khan of Peshawur used to say that the English won all
India through one letter, and that letter was /. When
Native Chiefs went to war, they sent out their armies
with the word ^^jdo" '' go," and they themselves re-
mained behind. The English officers on the contrary
ever went before their troops, and led them on to victory
with the word " do,'' " come " ; as they watched them
in all they did, and put wrong things right as they
occurred. Natives who are in the army need constant
drill, and they become excellent soldiers when they
follow a leader whom they know and love. Christ's
own plan was that He ever went before His disciples, as
He taught them and showed them what to do, and
Himself became their example and guide in everything.
The work of training the Catechists and " going
before " them will, we hope, be done ere long by the
Natives themselves, as soon as they are able to do it
well.

An excellent plan in training Catechists is to lead them
to study carefully some one Book in the Old or New
Testament, selected for the purpose, with a good Com-
mentary, and then to preach a part of the book through
in order ; — two sermons, or at any rate one, being
preached weekly in different places, on different subjects
as they come before them. Some of our best preachers

LECTURES TO NATIVES. 233

in olden times have preached the same sermons twenty or
fifty times in different places, with ever increasing effect.
Our Catechists need variety in their sermons, for their
own sakes as well as that of their hearers. They must
get out of the old ruts, of ever asserting over and over
again the same truths in the same old routine.

Preaching in the Kurrachee Bazaars is carried on with
Hymns and Bhajan singing three times a week. Mr.
Bambridge gives an English lecture once a fortnight
on Wednesday evenings during the hot weather, alter-
nating it with a Bible class to English speaking non-
Christian Natives in the intervening weeks. Lectures
on the following subjects have been already given : —
Christianity, its truths and claims ; Jesus Christ, super-
human and sinless ; Jesus Christ the incarnation of God ;
the Bible ; Vedism ; Brahmanism ; Hinduism ; Mor-
ality ; Lessons from Babylon ; the Proverbs of Solomon,
&c. A Sunday School is carried on in the city, taught
by Native Christian friends, under the superintendence
of two English gentlemen in the station. Mr. Bambridge's
tennis-court is open to Native friends for five evenings
every week, and he has " At homes " for them in his
own house once a fortnight, and many opportunities
are thus afforded for useful and pleasant intercourse
with educated Native people.

The Rev. J. Sheldon writes that an influential man
once said in his hearing that " the religious reforms
originating with themselves are only short lived, and as
each new sect is formed we can hardly expect it to long
survive its birth, whilst Christianity expands the longer
it exists. The people, he says, are beginning to lose all
faith in the Brahmo Somaj and its offshoots, and are
looking in vain for something based on their own systems
on which to rest their hopes."

234 THE SINDH MISSION.

(3) The Schools.
The following Schools are carried on in Kurrachee : —

i. The High School, containing ... 130 boys,

ii. The large Vernacular School ... 423 ,,

iii. A Branch School 73 „

iv. Gujerati School 70 girls.

V. Sindhi School 25 „

vi. A second Sindhi School 30 „

Of the Native Teachers who are employed in all these
schools there is only one Christian, who is in the Gujerati
Girls' School. The desire of the C.M. Society has been
repeatedly expressed, that all our teachers in our C.M.S.
schools may, at as early a period as possible, be Christian
men and women. All other Teachers only impede
Christian work, and counteract Missionary efforts in
numberless ways. Our schools will never be effective
as Missionary agencies until every agent in them is a
Christian.

The Kurrachee High School is a very important
institution. The discipline is good. The manners and
behaviour of the boys are pleasant and respectful. The
teaching is excellent, and a school of this kind will well
repay all the labour and pains that can be given to it.
It was a pleasure to see the son of the Government
Native Inspector of Schools as a pupil in this school, in
which his father had been educated before him.

Athletic sports are carried on with vigour. In the
year 1 879 there were no less than three cricket clubs and
a gymnasium connected with the school, and the Boys
themselves subscribed Rs. 39 to the " Games Fund."

The large Vernacular School, with its 423 pupils, is the
best conducted and most hopeful school of the kind that
we have seen anywhere. It is a noble monument (as the
Mission Church is also) of the zealous and successful

SCHOOLS — ZENANA WORK. 235

Missionary efforts of our dear brother, Mr. Sheldon.
The instruction is given both in Sindhi and Gujerati, and
about 30 or 33 boys are sent up every year from this
school to the Mission High School. The son of the
richest Native merchant in Kurrachee is a pupil in this
school.

The bright appearance of the girls in the Sindhi and
Gujerati Schools is particularly pleasing. They have
surely minds and souls receptive of Christian knowledge
and love, to a greater extent perhaps than we imagine.
Their pretty faces, beaming with intelligence, give hopes
of a grand future for this country, when it yields submis-
sion to its rightful Lord and King.

(4) Zenana Work.

Six ladies of the Church of England 7.^r\2in'a, Society
have been appointed to Kurrachee. Two of them have
been obliged to retire on account of failing health, and
have gone to Jullander. Three have been married, and
one has been transferred to the Punjab Village Mission.
Efforts for many years have been made by Mrs. Sheldon
to reach the hearts and homes of the people, with con-
siderable success. It is hoped that other ladies will be
speedily sent to this central and important Mission,
where so much of the work is necessarily connected with
women and girls. In the meantime Mrs. Ball is carrying
on the schools, and labouring perseveringly and devotedly
in the Zenanas. It is evident that Kurrachee affords a
grand sphere for woman's work, which needs the very
earnest attention of the Christian Church. Labours
amongst the women must everywhere go on hand in
hand with work amongst the boys and men. These
labours are of the utmost importance to the welfare of
the people, both socially and nationally as well as
religiously.

236 THE SINDH MISSION.

(5) The Siiidh Church Council.

A Church Council for Sindh,. distinct from that of the
Punjab, was established in 1883, composed of Delegates
from the Kurrachee and Hyderabad Congregations, to
be joined by others from any future C.M.S. Congrega-
tions which may hereafter be formed. It has been
decided that it should undertake evangelistic work
amongst the heathen, and appoint a catechist to one of
the outlying villages near Kurrachee, to be as much a
Mission of the Native Church in Sindh as Kurrachee
itself is of the Church of England at home. The estab-
lishment of this Church Council marks a new era in the
History of Missions in Sindh. It is hoped that others
may ere long be established in the Diocese, Delegates
from each of which shall meet in one large Diocesan
Church Council when the time for this may come.
Meanwhile the Sindh Church Council will send a Dele-
gate to the Annual Meeting of the Church Council of the
Punjab.

(6) The Countries Aroimd.

Now that Mr. Cotton's arrival has brought a reinforce-
ment to Hyderabad which will set Mr. Shirt free, on his
return from England, for itineration in many villages and
towns in Upper Sindh, it is hoped that Mission work
will be resumed in Sukkur and Shikarpur and on the
Railway line through Sibi to Quetta. The attention of
the Home Society has long been given to these countries,
which were before visited by Messrs. Shirt and Gordon.
Several sums of money have been given by our Society
at home for the special purpose of extending Missionary
work in these directions. It would seem that Sukkur
and Shikarpur are better bases for operations which are
carried on in the direction of Quetta and Candahar than

THE REGIONS BEYOND. 23/

other Missions afford, and it may be that God is about
to give to the Sindh Mission the honour and privilege of
pressing onward to these regions beyond. Mr. Shirt's
knowledge of the language and experience of the people
give him special qualifications for the work of a Pioneer ;
and we trust that the way will be made plain before him,
on his return to Sindh, to proceed, as he himself desires,
to Upper Sindh, where God's providences will direct his
further plans of action.

On Mr. Shirt's return from his visit to Quetta in 1881,
he very earnestly urged that attention should be given to
the " ancient nation of the Brahuis." He writes : " I
greatly long to see a Missionary wholly devoted to the
Brahuis. Then the three great mountain nations from
Peshawur toKurrachee would all have the Gospel of Christ
preached to them. From Peshawur, Bunnoo, Tank, and
Dera Ishmael it would be made known to the Afghans ;
from Dera Ghazi Khan to the Beluchis ; but from whence
can we reach the Brahuis ? God seems to be now open-
ing the way for work amongst this interesting tribe.
May our Society be able to respond."

A door of entrance has been opened by God to our
Sindh Missionaries not only towards the north from
Sukkur, but also to the south in the direction of the
Persian Gulf from Karachi. Mr. Bambridge has already
made two exploratory visits to the Persian Gulf, in one
of which he visited Bushire and Baghdad and the ruins
of Babylon ; and during the second visit, in company
with the Bishop of Lahore, he visited Shiraz and the
ruins of Persepolis. The tov/ns on the Persian Gulf are
more connected with Kurrachee than with any other
place. Communication has been thus established both
in the direction of Mr. Hodgson in Baghdad, and of
Dr. Bruce in Ispahan, which will we trust be very
beneficial to the cause of Missions.

238 THE SINDH MISSION.

(7) The Kicrrachee Church Missionary Union.

The object of this Union, which was formed by the
Christian Residents of Kurrachee in November, 1883, is
(i) to assist the efforts of the local Church Mission by-
prayer and united action ; and (2) to seek to lead Native
converts to realise their oneness with European Christians
as members of the one Church of Christ. The meetings
are held monthly. The result of this Union has been
that many English friends other than the Missionaries
are now actively labouring in the cause of Missions in
many different ways, and are practically endeavouring
to extend the kingdom of Christ amongst the people.
It is felt, that instead of standing aloof from direct Mis-
sionary efforts, as many Christian people have done,
from the feeling that it is carried on by the Missonaries,
and that beyond occasionally giving subscriptions they
have nothing to do with it, all should as far as possible
take part in it. Colonel Walcott is the Chairman,
and the Rev. F. B. Sandberg, Chaplain, is the Hon.
Secretary of this Union. The active and moral as well
as the pecuniary support which has been thus received
has been very considerable, and has proved how great
the importance of similar unions of Christian laymen in
Missionary operations may be, wherever they can be
formed.

II. Hyderabad.

Hyderabad is evidently the natural Head-quarters of
all Missionary work in Sindh which is carried on in the
Sindhi language, although Kurrachee will probably always
be the larger Mission. In Kurrachee, Missionary work
in the School, the Church, and often in the Bazaar, is
conducted in Urdu. In Hyderabad, the centre of the
country, the vernacular is Sindhi.

HYDERABAD. 239

(i) The Boys' Schools.

The large and important High School contains 193
pupils, and the Branch School 1 50. The Boys are well
taught and intelligent, and the discipline excellent. The
Scriptural instruction is given by the Missionaries and
Catechists. At the Lahore Missionary Conference in
1862, General Lake dwelt very earnestly on the impor-
tance of efficiently carrying on our Mission Schools in
the North of India, as a means of evangelisation ; and
the experience of the last twenty years has fully proved
the truth of his observations. Our large central Mission
Schools must everywhere be maintained in efficiency.
The constant dropping of Truth will at last wear away
the stones of ignorance and error, and the whole structure
of Hinduism and Mahomedanism will, in God's own
time, crumble away.

(2) The Girls' School.

This school contains 103 pupils, and is particularly
attractive. A larger or better school of the kind is not
to be found in Sindh or in the Punjab ; and the very
appearance of the children shows that their hearts are
receptive of impressions for good as much as their minds
are of knowledge. The girls learn reading. Scripture,
geography, arithmetic, writing, sewing, and singing.
The whole tone and spirit of the school is excellent.
The work which is being now everywhere carried on
amongst women and girls presents one of the most
encouraging and hopeful features in our Sindh and Pun-
jab Missions.

(3) The Congregation.

The number of Native Christians in Hyderabad is only
small, consisting of 16 men, 7 women, and 14 children.
The Sunday and week-day services are all conducted (in

240 THE SINDII MISSION.

Sindhi) in one of the rooms in the Boys' School building.
It is very desirable that everything connected with our
churches and congregations should as far as possible be
kept distinct from schools, and that Native Christians
should meet for worship in a separate building and com-
pound of their own. It is also desirable that the practice
of appointing some Native to the care of the Native con-
gregation, under the superintendence of the Missionary,
should be introduced in every Mission at an early stage.
He would at first be probably only a Catechist, and
ultimately an ordained Pastor ; but from the very first
he should take some part in the church services, and
occasionally preach to the congregation.

(4) Evangelistic Work.

The following extracts, taken from several of the
Hyderabad and Kurrachee Reports of different years,
respecting itinerations, and the evangelisation of the
people generally, will be read with much interest.

In the year 1856, twenty-eight years ago, the Mission-
aries write thus at the commencement of their work in
Sindh : —

It must be acknowledged that the work amongst Mussulmans
presents few features of interest. As a class they are very
ignorant, even on the subject of their own religion. A Qazi or
a Faqeer may occasionally be met with who possesses a little
more than ordinary intelligence, but bigotry, which seems to
be inherent in Mahomedans, but too frequently blinds the
understanding and keeps out the truth. At Tattah," the very
stronghold of Islam in Sindh, this intense bigotry was exhibited
on a large scale. The people, instigated by their teachers, with
one voice rejected the Gospel message, and heaped abuse upon
its proclaimers, telling them they were the children of Satan,
and hooting them out of the bazaar. But the Word of God is
mighty, and, even amongst these prejudiced ones, finds
entrance. It was all-powerful in the conversion of Abdullah

* The ancient seaport of Sindh, from which the fleet of Alexander
the Great is said to have sailed for Persia.

WORK OF PAST YEARS. 24 1

Athim. It has caused not a few to doubt, if not deny, the
authority of Mahomed ; and it is now quietly, but surely,
working its way in the minds of many. One of many instances
which have come under the notice of the Missionaries must
suffice for illustration. When at Shikarpur, a Havildar belong-
ing to the Beluch Battalion frequently came to the Missionaries'
tent for religious instruction. He said he had been inquiring
about Christianity ever since Mr. Matchett's first visit to Shikar-
pur in Januaiy, 1854. Being able to read Persian, he had gone
very carefully through the books which had been given him,
and seemed to be convinced of the errors of Mahomedanism
and the truths of Christianity.

At the beginning of the year 1878, twenty-two years
afterwards, Mr. Shirt, the Missionary of Hyderabad, was
able to write thus : —

We visited Tattah, a somewhat tumble-down old town now,
but formerly of great importance, as its neighbouring necropolis
shows. It is still the head-quarters of an enterprising mercan-
tile community. Years ago, when our brethren from Kurrachee
visited it, they were ill-treated, but we were kindly received
and entertained the whole time we stayed. Thanks to the
Mission School at Kurrachee, under God, for this change !
Part of our hot-weather vacation was spent at Mahomed Khan-
jo-Tando, where we had good audiences, very little opposition,
and an encouraging sale of tracts and books. Two men, who
opposed us violently on a former visit, were now attentive
listeners to the Word. In April last a visit was paid to Sukkur
to meet our honoured and beloved Bishop. We spent nearly
a fortnight there, and at Shikarpur, preaching in company with
Mr. Gordon; in both places we had good audiences, and a
brisk sale of Christian literature. At the latter place a feast
was given us by old pupils of the Mission School at Hyderabad,
and we confess to having enjoyed it, for it introduced us to a
very respectable audience for a moonlight address. The open-
ing of the Indus Valley (State) Railway gave us an opportunity
of visiting Sehwan, Larkana, and Sukkur, when we should
otherwise have probably been compelled to stay at home. At
Sehwan we experienced much kindness from an old pupil of
the Mission School at Hyderabad, but the Mahomedan popu-
lation gave us rather a hot reception. This we were prepared
for, knowing that Satan reigns there, having his throne at the
tomb of a Mahomedan Saint named Lai Shahbaz, around which

242 THE SINDH MISSION.

dirt, drunkenness, immorality, and fanaticism gather thick and
strong. At Larkana we had constant preachings and conversa-
tion for three days, and a great demand for our tracts and
books : again and again we were pressed to return soon. Our
second visit to Sukkur lasted nearly a fortnight. The place
was so full of people that it was with great difficulty we could
hire a room in the town, from which we could sally forth to
preach. We had very little opposition in our preaching ;
questions were frequently asked, but with two exceptions they
were not in a cavilling spirit, our audiences were large, and a
great number of books and tracts was sold. We ought to have
in Sindh at least one man who can devote himself to preaching
in the different towns of the Province ; but when Hyderabad
has only one European Missionary, what can he do ? At the
most he can only devote the School vacations to this work.

The crowning- work of the year 1878, Mr. Shirt con-
tinues, in the line of literary effort, has been the completion
of the translation of the New Testament into Sindhi.
This was begun by the Rev. A. Burn and carried to the
end of the Acts of the Apostles. The work was then in
abeyance for a few years, after which it was taken up by
the Rev. C. W. Isenberg in the year 1867. He made
a rough translation of the Epistle to the Romans and
the first Epistle to the Corinthians ; then sickness inter-
vened, and he was laid aside from all work in 1869, and
in the following year death stayed his hand. After
some time it was taken up by the present Missionary,
and amidst many interruptions has at last with God's
blessing been brought to a conclusion.

In the year 1879 Mr. Shirt writes : —

We also preach at Giddu Bunder and at Kotri. Five visits
have been paid to Sukkur, partly with a view of giving the
Christian population there the benefit of gathering together for
public worship, but also with a view to preaching to the natives
of the place. One of these visits was timed so as to fall in with
the great fair held in honour of Jinda Pir, the local water deity,
where we were engaged the whole day not so much in preach-
ing set sermons as in holding conversations with ten or a dozen
listeners at a time. The School vacation in the hot season was

WORK OF PAST YEARS. 243

mainly spent on a preaching trip to the South. We hired a
boat and visited the towns and villages for fifty miles down the
Fuleli Canal. These places, with the exception of two villages,
had all been visited by us before, and though our errand was
well known, we were generally welcomed as friends. In one
village, where there has been no modern influence at work save
our occasional visits and our books and tracts, the shop-keepers
said they had found out that the Brahmins only traded upon
their souls. At Mahomed Khan's Tando, some who had
stoutly opposed me on a former visit were quiet and orderly
listeners. We have also visited Larkana and Shikarpur, spend-
ing four days at the former place and a week at the latter.
Besides frequent preachings at both places we had many inter-
esting conversations with men who know something about our
message. I am sorry to say that at Shikarpur one of the most
debasing forms of idolatry seems to be on the increase, but it
is patronised chiefly by ignorant men of the trading class under
the guidance of the Brahmins.

In the Kurrachee Mission Report for 1880 we read as^
follows : —

During the year six persons have been baptized, including
two Hindus ; one of these is a Sindhi, a native of Kurrachee,
whose family is respectable and well-known. He is another
addition to the now considerable number of our converts who
received their first knowledge of Christianity in our Kurrachee
Mission School. After a longer probation than usual, in order
to test his sincerity, he was, with general consent, admitted into
the Church by public baptism last Christmas : all of us being
thankful that from the Sindhis, so long apparently uninfluenced
by our teaching, one had had courage to embrace, in the
presence of his countrymen, the Christian faith. On the same
day with him was baptized another Hindu, who had given up
his gains accruing to him as a Gosain, and for the sake of Christ
had endured much both of contumely and bodily suflering.
Those who were present and saw him receiving Christian baptism
will long remember the radiance of joy which lighted up the
old man's countenance as he publicly acknowledged Christ
and received the sign of the Cross as a symbol of faithful life-
long allegiance to his true Lord and Saviour. These additions
will, we hope, encourage our people, and lead to increased
earnestness and zeal. Three of them have promised voluntary
service as readers and teachers in the Mission. This is a

R 2

244 THE SINDH MISSION.

most praiseworthy movement, and will, if steadily adhered to,
be most helpful to us, independent testimony being so valuable
both in bazaar preaching and to outsiders generally.

In the same report we read : —

The question is often put, what is the effect of bazaar preach-
ing ? We reply that, at all events, it is a witness to the truth,
and keeps the Mission before the people, while we have ample
evidence of its direct influence for good on individuals. As
long as it does this, our duty is plain. Its full effect on the
masses, we are not well able to measure ; but we doubt not,
it is one of the dissolving influences which are at present
in active operation throughout the country, and which will
eventually break down the religious superstitions of the people.
Of this even now we see more than indications. It is generally
confessed that the time-honoured festivals of both the Hindus
and the Mahomedans are now less rigidly observed than
formerly, and that religious Mukhees, and Sadhus, and Pirs,
have less influence than they had. Formerly a Maharaj, when
passing through the streets, would be attended by a crowd of
respectable leading men, and would from all sides receive the
most abject obeisance ; now it is with difficulty even a few
Native gentlemen of any social standing can be induced to
accompany him. The same may be said of the Mahomedan
Pirs. Allegiance to some of them has been entirely with-
drawn, though demanded under threats of heavy penalties both
in this world and the next. Amongst the more educated
classes there is a very friendly feeling towards us.

We conclude this brief account of the two important
and very interesting Missions in Sindh at Hyderabad and
Kurrachee, by giving the following list of translations,
which have been made chiefly by Mr. Shirt of Hyder-
abad into the Sindhi language. From the Holy
Scriptures : —

Genesis.

Exodus.

I and 2 Samuel.

I Kings.

Psalms.

Proverbs.

Ecclesiastes.

SINDHI TRANSLATIONS. 245

Isaiah.

The Minor Prophets.

The whole New Testament.

And also the following Books : —

Morning and Evening Common Prayer.

Collects and Sunday Lessons.

Elementary Catechism.

Hymns.

Native Bhajans.

Pilgrim's Progress.

Story of a Bible.

Wrath to Come.

Mary's Story.

True Merchandise, A. L. O. E.

True Balance, ,,

Precious Soul, „ into Arabic and Sindhi.

Two other of A. L. O. E.'s books (Titles not given).

Eight of Murray Mitchell's Lectures to Educated

Natives.
Sindhi Dictionary.

246

CHAPTER XVI.

THE NATIVE CHURCH COUNCIL.

We dwell at some length on the circumstances of the
establishment and progress of our Church Council in the
Punjab on account of its great importance. The Church
of Christ on earth consists, not of a mere collection of
individual units of Christian people who are unconnected
with each other, but it is a congregation of faithful men,
which has a corporate as well as an individual life. It
consists not only of foreign Missionaries and Native
Ministers, but of the people also. At the commence-
ment of Missionary work in India, as in all other heathen
countries, the Missionary naturally did everything him-
self, for there was no one else to do it. When through
God's goodness a congregation was gathered around him,
the tendency still remained for the Missionary to do
everything by himself for the people ; and for the people
to do but very little, or nothing at all, for themselves.
All authority and all action was concentrated in the
Missionaries. It is evident that though there may be
much individual and spiritual life, there will be no corpo-
rate life in the Indian Church as long as this prevails.

A Native Minister of the American Mission in Ahmed-
nagur has thus expressed himself respecting it* : —

Do not our Christians provide for their own temporal sup-
port, and why do they not then provide also for themselves in

* The Rev. R. V. Module. See his paper on " Self-support and self-
propagation in the Native Churches," in the Indian Evangelical Review
for July, 1883.

NATIVE CHURCH SELF-SUPPORT. 247

religious matters ? Their souls are certainly as much their own
as their bodies. People of other religions, and Christians of
other lands, support their own religious teachers ; why should
not Christians here do the same ? Does Christianity seem to
them of so little value that they are unwilling it should cost
them anything ? Not so, — but there is a proverb which says,
"Who will go a-foot when he has a horse to ride?" And in
like manner, why should we be at any expense in religious
matters when the mission is ready to bear it all for us ?

This leads to another question. Why did the mission at
first assume this expense, and why have they borne it to the
present time, instead of calling upon us to take it ? Indeed it
would have been no more than right had we supported
the Missionaries themselves ; they were our first Christian
teachers, but this they did not ask of us. They supposed we
were not able to do this ; and indeed we were not able, for
though the salary of Missionaries is very limited and moderate
as compared with that of other people of their standing and
position, yet such is the poverty of our Christian people, that
if they gave their whole income it would not suffice for the
support of their Missionary preachers. On this account they
not only asked of us nothing for their own support, but as a
mother carries her child in her arms, so have they carried us.
They have preached for us gratis — they have built our chapels,
they have repaired, and even cleaned and swept them for us —
they have opened schools and taught our children, and this
not only when our Churches were in their infancy, but they are
doing it still. All this they have done in the greatest kindness,
and we are not therefore to blame them, but rather to thank
them for it. But unfortunately, the result of this course has
proved most disastrous for us. Is it asked, in what respect ?
An illustration will make this plain. I once heard a story of a
widow who had an only son, whom she loved so fondly that
she would never allow him to set his foot upon the ground ;
she hugged him, fed and dressed him, all with her own hands.
Thus when he had become a great strapping boy his limbs
were still weak and useless, and he could not walk a step.
Similar to this is our condition, we have grown up from
infancy to maturity, increasing from half a 'dozen to thrice as
many hundred Christians, and from one to many Churches.
The cost of supporting our pastors and schools has largely
increased, but we seem to ourselves utterly unable to lift the
burden a finger's breadth. Our indulgent mother (the mission)
must still carry us in her arms, for she and we both seem to

248 THE NATIVE CHURCH COUNCIL.

think that we cannot walk alone. Had we been accustomed
from the first to give according to our ability, the ability to
give would have increased with our growth, and to-day we
might have been able to bear the whole burden ourselves.

The Church Missionary Society, the first amongst
religious societies, as we believe, to organise systematic
efforts in this direction, established Its Native Church
Committees and Church Councils many years ago in
India, to teach our Native Churches, from the very com-
mencement of their existence, to exercise their own
powers of thought and action for themselves, according
to their capabilities and opportunities. We would act
towards them In precisely the same manner as we do
towards our own children, and seek to develop their
powers by constant practice.

The Christian countries of the West can never provide
all the agents and all the funds which are requisite for
the evangelisation of the world. It would not be well
for the world If they could do so. From the root of Jesse,
Christ has arisen to reign over the nations ; and He must
reign, not we. In Him shall the nations hope. When
the work is once begun it Is our wisdom and our policy
to enlist into the service of Christianity all the resources
of the people who are converted to It, and to teach them,
not only In theory but In practice also, what Christianity
is. Our Christian religion contains within Itself the power
of developing and extending itself Indefinitely amongst
all classes in every country of the world. It is the object
of our Church Committees and Councils to teach the
Christians of India how to carry on amongst themselves
the work which has been commenced by their foreign
instructors, and to define also practically the relations
which should exist between the foreign Missionary, Native
Agents, and Native Christians generally. Foreigners
come and go. They are not, and can never be, the
Church of India, though whilst they remain in the

THE FUTURE CHURCH OF INDIA. 249

country they are of it. The Native Christians, whether
few or many, are its germ. The seed of life sown by
the foreigner in this land has taken root, and is already
putting forth its shoots, and spreading in every direction,
and beginning to bear fruit, and in God's good time it
will cover the land. It is this little tree, this " planting
of the Lord," planted through us, which we seek to
foster, in order that it may become indigenous in India.
It is vain to expect that the future Church of India will
be the Church of England. For us to endeavour to
make it so would only be an injury to the cause of
Christ in India. *' No man seweth a piece of new cloth
on an old garment ; else the new piece that filled it up
taketh away from the old, and the rent is made worse.
And no man putteth new wine into old bottles ; else the
new wine doth burst the bottles, and the wine is spilled,
and the bottles will be marred ; but new wine must be
put into new bottles." — (St. Mark ii. 21, 22.) The great
object of Missionaries is not to reproduce in India, to
the injury of her people, the different Churches or
denominations which exist in Europe and America, but
to introduce Christianity. We seek not to promote the
peculiar views or interests of any society, or school of
thought, but to lead the people of India to become the
disciples of Jesus Christ.

On account of the great importance of the subject, we
shall divide it into three heads, and

I. Give extracts from some of otir leading writers re-
specting oiLr policy with regard to the Native Church iit
India.

The chief work of the Rev. Henry Venn's life is said
to have been his careful and prolonged labours for the
organisation of Native Churches. We quote the follow-
ing passages from his Biography : —

All his measures converged to this point, — the formation,
wherever the Gospel was proclaimed, of a Native Church, which

250 THE NATIVE CHURCH COUNCIL.

should gradually be enfranchised from all supervision by a
foreign body, and should become, in his own phraseology, self-
supporting, self-governing, and self-extending. He carefully
discriminated between Missionary work carried on by foreigners
and Christianity acclimatised, and so become indigenous in a
National Church. The one was the means, the other the end ;
the one was the scaffolding, the other the building it leaves
behind, when the scaffolding is removed ; the one subject to
constant changes and modifications, as fresh circumstances
develop themselves ; the other growing up to a measure of the
stature of a perfect man, by gradually putting away childish
things and reliance on external help and control. — p. 276.

Thirty years of Missionary experience has plainly taught the
necessity of stimulating, from the first, among Native converts,
voluntary effort — effort humbly dependent towards God, inde-
pendent, and self-reliant towards the foreign Missionary Society.

~"P- 439-

The proper position of a Missionary is one external to the

Native Church ; and the most important duty he has to dis-
charge towards that Church is the education and training of
Native Pastors and Evangelists. — p. 287.

It is a great mistake for the Missionary to assume the position
of a Native Pastor. Many of our old Missionaries have fallen
into this mistake. They have ministered to a large native
congregation for thirty or forty years, and acknowledged at last
that it was impossible to acquire that full confidence of their
people, and knowledge of what is passing in their minds, which
a native pastor would soon obtain. This is the experience of
other Societies besides our own. In a paper lately issued by
the London Missionary Society, and signed by that accom-
pHshed Missionary Dr. Mullens, it is thus stated : — " The
system of giving English Pastors to Native Churches has
answered nowhere. Coming from a much higher civilisation,
the Missionary has proved too strong for the people ; the
strength of the people, their resources, have been kept back ; a
spirit of child-like dependence has been fostered, and the Native
ministry has been indefinitely postponed." — p. 286.

If called to carry on evangelistic labours, the Missionary will
take the lead of a body of Native Evangelists, who are agents
like himself of a foreign Missionary Society. But in respect of
an organised native community, the Missionary should no
longer take the lead ; but exercise his influence " ab extra,'*
promoting and guiding the native pastors to lead their flocks ;
and making provision for the supply for the Native Church of

MR. VENN ON NATIVE CHURCHES. 251

men suited for the office of the Ministry, whether Catechists,
Pastors, or Evangelists ; and in this position, which will be
readily ceded to him, of a counsellor of the Native Church, to
strive to elevate its Christian life and its aggressive energy upon
surrounding heathenism. — p. 287.

In his letter to the Bishop of Jamaica, when speaking of the
" sudden collapse of the bright prospects of the Jamaica
Mission," he writes : — " The inquiry is still forced upon us, why
the fair commencement of a prosperous Mission was so soon
checked ; and why the Negroes of West Africa have so far
progressed in civilisation and Christianity beyond the Negroes
of Jamaica. There can be no doubt on the minds of those
who have watched the progress of Modern Missions, that a
chief cause of the failure of the Jamaica Mission has been the
deficiency of Negro teachers for the Negro race. The congre-
gations were not organised upon the principles of a Native
Churchy but under the false idea that they would fall naturally,
as it were, into the general ecclesiastical establishment of the
island. Had they been English settlers, as in Australia, this
might have been the case ; but race distinctions, not sufficiently
understood at that period of Missions, introduced an element
which defeated the best hopes of the Society.

" It may be said to have been only lately discovered in the
science of Missions, that when the Missionary is of another and
superior race than his converts he must not attempt to be their
pastor ; though they will be bound to him by personal attach-
ment and by a sense of the benefits received from him, yet if
he continues to act as their pastor, they will not form a vigorous
Native Church, but, as a general rule, they will remain in a
dependent condition, and make but little progress in spiritual
attainments. The same congregation, under competent native
pastors, would become more self-reliant, and their refigion
would be of a more manly, home character." — p. 215.

In the Life of Bishop Milman, the late Metropolitan
of India, we read in p. 177 what his views were on this
subject. He says : —

Speaking generally, the art of self-government ought to be
instilled into Native Christians at as early a period as possible.
In the South of India this seems to have been done, and with
much success. We have been behind hand in Upper India.
The Church Councils, which are now established in several
places, will obviate the evil in a great measure.

252 THE NATIVE CHURCH COUNCH..

In Dr. Chrlstlieb's Foreign Missions of Protestantism,
we read : —

For training Native agents, first of all, by means of preaching
and elementary instruction, a basis of living active Church
members must be formed. Once there, the higher necessary
education for the native pastor or teacher can be more easily
continued in the spirit of Christianity. No one should have
more imparted to him than is proportionate to his capacity,
otherwise the result will be that he becomes vainglorious. — p.

It requires no ordinary men — men pre-eminent in enlighten-
ment, "intelligence, and strength of character — to have any
formative influence on the minds and hearts of a heathen
people. A whole host of mediocre Europeans, so far from ever
by degrees conquering a heathen land, will only render that
task more difficult for men better than they. It is the Natives
themselves who must perform the chief part. Men are
required, the clear and conscious purpose of whose work will
be to raise the Native Church gradually to the: full i7idepende}ice
of self-support, self-government, and self-extension. From
every worker in the foreign mission, dowai to the very artisan,
must be demanded the broad view, the self-denial, the humility,
of working with the sole purpose of re7idering himself unneces-
sary^ and of seeing the Natives enter into his labour. The
whole personnel of the station must ever seek to impress the
heathen with the idea that they do not intend to settle dow^n
among them, but ever strive onw^ards to extended Missionary
enterprise. Only thus will a Missionary spirit be breathed
into the Church and maintained there.

Bishop Lightfoot of Durham writes in his Paper on the
Progress of Ancient and Modern Missions, p. 24 : —

I seem to see the advent of a more glorious future, if we will
only nerve ourselves to renewed efforts. During the past half
century we have only been learning our work as a Missionary
Church. At length experience is beginning to tell. India is
our special charge as a Christian nation. India is our hardest
problem as a Missionary Church. Hitherto we have kept too
exclusively to beaten paths. Our mode of dealing with the
Indian has been too conventional, too English. Indian Chris-
tianity can never be cast in the same mould as English
Christianity. We must make up our minds to this. The
stamp of teaching, the mode of life, which experience has

SIR B. FRERE ON NATIVE CHURCHES. 253

justified as the best possible for an English parish, may be very
unfit when transplanted into an Indian soil. We must become
as Indians to the Indian if we would win India to Christ.

Sir Bartle Frere, in his book on Indian Missions^ page
82, writes : —

Again, as the Rev. Dr. Kay has well observed, the Catholic
Church cannot attain its proper normal condition in any one
part till it has embraced within itself the whole range of
humanity.

Every nation, he observes, has its contribution of moral
qualities to give to the Catholic Church. I am persuaded that
the view which makes the Greek, Latin, and Gothic races to
have exhausted all that is of essential importance to the habili-
tation of humanity is a profound error. I believe that the
Hindoo, for instance, has many noble qualities — lofty idealism,
singular strength of self-devotion, marvellous power of endur-
ance, along with natural aptitude for many of the gentler virtues,
as meekness, tenderness, delicacy — virtues which we may not
rank very highly, but on which our Saviour has stamped His
indelible approbation in the Sermon on the Mount.

These virtues, and others akin to them, such as patience and
temperance, seem peculiarly calculated to find exceptional
development in such a Church as we may imagine taking the
place of the present dark superstitions of India.

This brings us back to the question put by the Brahmoist
teacher, '• What shall be the Church of the future ? "

W^e may not, like him, hope to see on earth any Universal
Church, in which all nations and languages shall join. Our
visions of such catholic unity must refer to a period when the
heavens and the earth, as they now are, shall have been
changed ; but we may hope, and at no distant period, to see a
great Christian Church in India, with distinct national charaic-
teristics of its own, but with features which may be recognised
by all Catholic Christians as betokening true Catholic unity
with the Great Head of our faith. It would be vain to specu-
late on what are likely to be the distinctive features of such an
Indian Church, but we may be confident that they will be no
mere copy of the Churches which have grown up in and around
Europe ; and that, while holding the truths which are to be
gathered from the teaching of our Lord and His Apostles, the
framers of the Church constitution of India will find no neces-
sity for copying peculiarities which have been impressed on so
many of the older Churches of Christendom by the circum-

254 THE NATIVE CHURCH COUNCIL.

stances under which they were originally organised in commu-
nities at that time quite as barbarous as the least civilised
portions of India are now.

The following extract is taken from the Sermon of the
Bishop of Ely, preached at the farewell service for two
clergymen about to join the Cambridge Mission at Delhi,
in October, 1878 : —

The Indian Church of the future need not be, probably
cannot be, a simple reproduction of the English. Indo-
Catholic and Anglo-Catholic may prove eventually very varying
developments of the Gospel of Christ. God has not designed
His Church to be the instrument of crushing all the races whom
it shall embrace into one uniform type, but leaving to them
their national characteristics, to draw out and purify and elevate
their peculiar gifts, each casting, as it were, a special offering
into the treasury of the temple. Our work then in India is to
develop an Indian Church, not to cast a thin film of English
Church life over a deep ocean of alien habits, but to sow the
seed, to instil the fundamental truths which, by God's grace, shall
germinate on that strange soil, and produce in His time yet
another manner of fruit upon the branches of the Tree of Life.

We read in Churton's Early English CJiiirch, "that
Gregory the Great did not oblige Augustine to observe
rigidly the service in the form then used at home, but
charged him to search diligently if he could find any-
thing more edifying in other Churches. He mentions
particularly the old Church of Gaul, or France, which
was the same as the old British or Welsh Church. * We
are not to love customs,' he said, ' on account of the
places from which they come, but to love all places from
which good customs come.' Choose therefore from every
Church whatever is pious, religious, and well ordered, and
when you have made a bundle of good rules, leave them
for your best legacy to the English" — (p. 33).

The Rev. Canon Westcott, in his work on the religious
office of the Universities, writes thus : —

There is need of a more systematic effort to evoke rather
than to mould native pastorates in India.

CANON WESTCOTT ON NATIVE CHURCHES. 255

Our first impulse is to offer exactly that which corresponds
with our own position, to men who are wholly different from
us in history, in faculties, in circumstances of life. But in so
doing we really contend, as far as lies in us, to impoverish
the resources of humanity. We do dishonour to the infinite
fulness of the Gospel.

The different characteristics of Greek and Latin and Teutonic
Christianity are a common place with theological students ;
and can we doubt that India, the living epitome of the races,
the revolutions, and the creeds of the East, is capable of adding
some new element to the completer apprehension of the faith ?
Can we doubt that the intellectual and spiritual sympathies of
its leading peoples are with Syria and Greece rather than with
Rome and Germany ; that they will move with greater freedom
and greater power along the lines traced out by Origen and
Athanasius than along those of Augustine and Anselm, which
we have followed ? Orientals, in a word, must be guided
backwards, that their progress may be more sure and more
fruitful. If we could establish the loftiest type of Western
Christianity in India as the paramount religion — and it is, I
believe, impossible to do so — our triumph would be in the end
a loss to Christendom. We should lose the very lessons which
in the providence of God India has to teach us. We should
lose the assurance of true victory which comes from the pre-
servation and development of every power in the new citizens
of the kingdom of Christ. We should lose the mtegrity, the
vitality, the infinity of our faith, in the proud assertion of our
own supremacy.

Our missionary teaching has been too individual. It has
been generally isolated in its range and in its application. Yet
Christianity, like man himself, is essentially social. We are
charged to proclaim a kingdom and not a philosophic creed :
not Truth in the abstract, but Truth in Jesus ; Truth realised
in Him, who is indeed man no less than God. Our message
ought to go forth from a society^ and call men to a society.

A representative Church, strong with a mature life, is able to
shelter without overpowering the young Church which grows
up about it. The principle holds good everywhere ; but in
India, where religion and life are one, our hope of permanent
evangelisation must He in offering Christianity in that form in
which it can cope with the deepest evils of the State. The
Church alone can overcome caste, by substituting the idea of
divine brotherhood for the isolation of supposed spiritual
descent, the reality for the counterfeit. Overpowering as the

256 _ THE NATIVE CHURCH COUNCIL.

task may seem, it ought to be faced. We must conquer India
by meeting and not by shunning that which is strongest in it.

Hitherto, so far as I know, our missionary teaching has failed
also in this ; it has been not only secondary and individual, it
has been also denationalising. It is very difficult for us to
appreciate the overpowering effect of a dominant class in en-
forcing their own beliefs. It is even more difficult for us to
apprehend the relative shape which these beliefs assume in the
minds of alien races. If then, as I have said, we are ourselves
in due time to draw from India fresh instruction in the mysteries
of the divine counsels ; if we are to contribute to the establish-
ment of an organisation of the Faith, which shall preserve and
not destroy all that is precious in the past experience of the
native peoples ; if we are to proclaim in its fulness a Gospel
which is universal and not Western, we must keep ourselves
and our modes of thought studiously in the background. We
must aim at something far greater than collecting scattered
congregations round English clergy who may reflect to our eye
faint and imperfect images of ourselves.

We must watch carefully lest Christianity should be regarded
simply as the religion of the stronger and wiser. We must
take to heart the lessons of the first age, lest we unconsciously
repeat the fatal mistake of the early Judaizers, and offer as
permanent that which is accidental and transitory. We must
follow the religious instincts and satisfy the religious wants of
Hindus and Mahomedans through the experience of men from
amongst themselves. We can in some degree, as the Spirit
helps us, teach the teachers, but we cannot teach the people.
The hope of a Christian India lies in the gathering together of
men who shall be, to quote the words of a native journal, "as
thoroughly Indian as they are Christian, and more intensely
national than those who are not Christian."

The conversion of Asia is the last arid greatest problem
which has been reserved for the Church of Christ. It is
through India that the East can be approached. It is to Eng-
land that the evangelising of India has been entrusted by the
providence of God. It is by the concentration of all that is
ripest in thought, of all that is wisest in counsel, of all that is
intensest in devotion, of all that is purest in self-sacrifice, that
the work must be achieved. Can we then fail to see what is
required of us? Can we fail to recognise what we have to give?

II. We proceed to give an account of the formation
and the constitution of onr C.M.S. Native Church Com-

ORIGIN OF CHURCH COUNCILS. 257

mitiees, and Church Councils, and of their duties and
powers, in North India.

The origin of the C.M.S. Church Councils was as

follows : —

In the year 1855, a Negro Merchant, with his wife
and family, from Sierra Leone, came to visit England.
Mr. Venn, as was his custom, invited him to his house,
showed him all hospitality, and asked him about his
travels. He was a wealthy man whom God had pros-
pered in his labours as a merchant ; and Mr. Venn asked
him what he was doing for Christ's Church and cause,
with the riches which God had given him, in his own
country Sierra Leone. The African sprang to his feet.
" Of course," he said, " we should like to do much ; but
as long as you treat us like children, we shall behave as
children ; not only do nothing ourselves, but need a great
deal of looking after by you." He meant that not only
would the Negro converts in Africa be of little use to
others, but be positively an hindrance and a burden to
ourselves. " Treat us like menl' he said, " and we shall
behave as men. We spend our money on ourselves,
because you do not arrange for us to spend it for Christ.
As long as the Church Missionary Society pays for
everything, and manages everything, what is there for
us to do ? Only let us have a share in managing our
own Church affairs, and you will soon see that we can
both do something, and give something also, for God."

Mr. Venn at once took the hint. In 1862, the Native
Church of Sierra Leone was formally organised on a
footing independent of the Society, and passed " from a
missionary state into a settled ecclesiastical establish-
ment, under the immediate superintendence of the
Bishop." It is now almost entirely self-supporting, and
has 19 Native Pastors and nearly 19,000 Christians, who
give more than ;^2,ooo a year to the cause of Christ. A
similar Church system has been established at Lagos.

258 THE NATIVE CHURCH COUNCIL.

We learn from this story, the substance of which is
given in Mr. Venn's Life, and also from the experience of
many years, that as long as the Church Missionary
Society pays for everything, and manages everything
itself, the Native will do nothing, and perhaps can do
nothing. The wish of the Church Missionary Society is
that they should be something, and do something them-
selves ; not as one of our Native Clergy once said, as if
the Society were everything, or as if the ^. /eign Mis-
sionaries and the Bishop were the Church, and the
Natives were nothing, and had to do nothing, save to
obey the orders of their superiors and do what they
were told. But little did that brother know of the faith
which can see in little grains of seed large and fruitful
trees ; in small beginnings great results ; and even in
Hindus and Mahomedans around us kings and priests to
God and Christ.

Very considerable powers have been given by our
Society to our Church Councils. They are composed
of all the Native Clergy labouring in connexion with the
Council, and of two lay delegates from each congrega-
tion. A Chairman, European or Native, having the
power of veto, is appointed by the Parent Committee to
preside at their meetings, appeal from his decision being
allowed to the Corresponding Committee. The duties
of the Council are the appointment and transfer of all
Native Clergymen and lay agents connected with them ;
together with the payment of the salaries, from their own
funds, which are supplemented by a grant-in-aid from
the Parent Society. All titles for holy orders for the
Pastorate are given by them, after having been sub-
mitted to the C.M.S. Conference for their opinion, and
to the Corresponding Committee for final decision. A
report of their proceedings is published annually both in
English and the Vernacular.

In connexion with the Church Council, there is in

FUNCTIONS OF CHURCH COUNCILS. 259

every congregation a Native Church Committee^ consist-
ing of the Native Pastor, three lay communicants of the
congregation elected by themselves, and a Chairman
(either European or Native), who is appointed by the
CM.S. Corresponding Committee. The Chairman has
a veto on all proceedings, the appeal being allowed to
the Church Council.

The duties of the Church Committee are the election
of delegates to the Church Council ; the general super-
vision and management of the temporalities of the con-
gregation ; the collection and distribution of Church
funds ; the superintendence of the repairs or necessary
enlargement of public buildings connected with the
Pastorate ; the providing for the due performance of
divine worship ; the promotion of the self-support, self-
government, and self-extension of the Native Church ;
and in general all such duties as belong to the office of
Churchwarden.

It is remarkable what excellent results have already
followed the proceedings of our Punjab CM.S. Com-
mittees and Church Council. Formerly our Christians
left all thought, as well as all action, to the Missionary.
They have now begun to think of, and to share the
burden of, the difficulties and the trials which are in-
separable from the work. Just as exercise is the secret
of a healthy body and mind, so activity in working for
God is the secret of a healthy soul. The Native Church
must (together with the Missionary) form the Mission.
Every member of it has a work, and must do it. They
must learn to decide matters for themselves, throuo-h
their chosen representatives. If, like children, they
make mistakes, and sometimes fall, they must learn
wisdom by their own experiences, and gain strengthTor
themselves in action. We do not want always to do
everything for them, but through them, or rather to
teach them to do everything for themselves, and this

S 2

26o THE NATIVE CHURCH COUNCIL.

they can only learn by practice and experience. As
Bishop Patteson says : — " True education consists in
teaching the people to bear responsibilities, and laying
the responsibilities on them as they are able to bear
them." It is this education which we are endeavouring
to give to our Native Christian brethren. We are now
training them to bear responsibilities ; and we intend to
lay responsibilities on them, as far as they are able to
bear them, and to give to our Native Christian brethren
every work which they can perform. We read in Sir
Henry Lawrence's Life that one of his Assistants thus
wrote of him : " In teaching me, Sir Henry never spared
himself ; but having taught me, he never did anything
that I could do for him." Our attitude towards our
Native brethren must be the same as this. We must
teach them how to work ; and then insist on their doing
it ; and ultimately decide never to do any work which
they can do themselves.

Our Church Council is also the mouth-piece of the
Native Church, by which their voice may be heard, and
their views distinctly made known on every subject
affecting themselves. In the papers which are read at
their meetings, and in the discussions which follow, the
Native Church, through their chosen representatives,
expresses their opinions and feelings ; and by their own
words and actions we may fairly guage their spirit, cha-
racter, and powers. They thus show what they are, and
what they can do. They show (to use their own expres-
sion) how far they are able to '* stand on their own feet,"
without the constant support and supervision of the
foreign Missionary. They may possibly at times have
opinions and views from which we, from the West, differ.
Both for their sakes and our own, it will be well for us
to know them. They may sometimes be right and we
wrong. In any case we do not expect perfection in any
organisation ; nor do we expect that any infant institu-

OBJECTS OF CHURCH COUNCILS. 261

tion can at once arrive at the strength of manhood. We
remember the very gradual progress which we have
made at home in the formation of our British constitu-
tion in connexion with our Houses of Parliament. We
cannot too often remember that " a house when building
appears very different from a house when built " ; and
that " the first flutterings of young and almost unfledged
liberty, in its attempts to assert itself, will present
aspects which are often grotesque, and sometimes are
even irritating to more healthful and matured ideas."
Yet we know that no Native Church can be formed
except in connexion with the Christians themselves.
We will therefore give careful attention to all they wish,
and to all they say and do. It may be that some of the
differences which formerly distinguished the Greek from
the Latin may now again distinguish the Eastern Church
from that of the West ; and that as organisation was
perhaps the leading feature of the West, so individualism
may again stamp its character on the East.

Year after year have longing aspirations been felt, and
desires expressed, both in England and here in India,
that theories at length may give way to practice, and
that the experiment of encouraging the Christians them-
selves to think and act collectively as a body may be
made. The Church Missionary Society, through their
Church Councils, have in honest sincerity and good
faith made the experiment. Its success must, under
God, depend both on our Native Christians and also on
the Missionaries. We seek to introduce the system
with modifications, if necessary, into all our Missions at
an early stage, however few may be the converts.

A second object of our C.M.S. in the formation of
their Church Committees and Church Councils is, that
the Church in India may from the very first become a
Missionary Church. We wish them to have Missions to
the Hindus and Mahomedans of their own, supported

262 THE NATIVE CHURCH COUNCIL.

and superintended by themselves, and are willing to
help them by grants from the Parent Society while
necessary. The Punjab Church Council has lately
taken charge of the Missionary District of the Umritsur
Tahsil, of 430,418 inhabitants ; or, exclusive of the city
of Umritsur, of about 280,000 people. They have ap-
pointed the Rev. Mian Sadiq to be their Superintendent
of this work, with his head-quarters at Jandiala, and
with catechists working under him at other places in
the district. . This Mission is thus entirely a Mission of
the Native Church of the Punjab, and is as much so as
the Missions of Umritsur and Peshawur are Missions of
the Church at home. In this way the Native Church
has already begun (however feebly at first) to work side
by side with the foreign Missionary Church.

As far as our Native Church in the Punjab is con-
cerned, we know of no better system which has been
suggested or devised than that of our C.M.S. Church
Committees and Church Councils. Our Bishop is the
Patron. They are connected with him, and with the
Society through the Corresponding Committee and
with the European Missionaries through the Church
Committees of every station, of which the Senior Mis-
sionary is usually the Chairman. To merge our Church
Council into the Missionary Conference, in the present
state of things, would be to silence or overpower the
Native voice entirely. The Native Christians within the
Church Council have the fullest opportunity of bringing
prominently forward any matter which affects them-
selves. They have also the fullest opportunity of
carrying their own plans and views into effect, and
thus showing practically how far their plans may be
advantageously acted on in their own country, which
they know so well. The system of Church Councils
has received the sanction and approval of all Indian
Bishops. The views of the European Missionaries are

NEEDS OF THE PUNJAB COUNCIL. 263

given through the Missionary Conference, of which they
are all members. The opinion of laymen in India is
given through the Corresponding Committee; and the
opinion of our Native brethren on all subjects may be
given through their Church Council.

The Punjab Church Council needs now greater
development. Already we have much independence
of thought and speech. We need now more indepen-
dence in thoughtful and prayerful action. It is here
that their weakness lies. We wish them .to go forward
of themselves ; but here they hang back. They need
leaders whom they will be willing to follow. We wait
in expectation for some one to rise from their midst,
endowed with a powerful will, who may become the
organ and representative and leader of Indian Native
Christianity, by becoming its personification. The
great need of our Church Council at the present time
is that of an able Native Secretary, who will have leisure
to see that their plans shall be carried out, and that
their work shall go on throughout the year. For this
we patiently wait, praying that God will raise up leaders
amongst the members of our Church Council, if it be
His will, to carry on the work within the lines which
are already clearly defined.

We know of no better way by which we may teach
the Christians of India to help themselves, and to propa-
gate Christianity amongst the heathen around them, than
through the Church Committees and Church Councils.

III. We give the following specimens of the thoughts^
feelings^ and desij'es of our Native bretJiren^ which are
extracted from our Church Council Reports. They
will perhaps, better than anything else, show what is
the present position of the Native Church in the Punjab ;
and tell in their own words how far they have arrived in
intellectual and spiritual attainments. Each speaker is
of course responsible for his own utterances.

264 THE NATIVE CHURCH COUNCIL.

I. On Spiritual Life in Christians.

The Rev. Imad-nd-din of Umritsur, in his sermon on
Easter Sunday, 1877, at the formation of the Church
Council, spoke thus : —

We cannot here have time to give all the proofs ot our
Lord's resurrection. ... He then went to Heaven, but not at
once ; for He would be first seen for forty days by many of His
friends, and once by 500 disciples, who were collected together
at different times and places, at the lake side, or walking on
the road, or in the house, by night and by day, that they
might know that He was alive, and be comforted by the
thought that He has risen never to die again, but to live for
ever, the first born from the dead. He would that this
wondrous influence of His life might ever appear ; and from
His life we know that hope of life from death rose in His
disciples' minds, and that the hopes of mankind were not dead
in His grave ; and from that time to this have men sprung into
life like the flowers and leaves of the spring. What then
though now as then His disciples are weak in faith, and could
with difficulty believe that He had really risen ; though men's
hearts are still broken by grief and suspense ; yet still faith now
comes, even as it then came ; and when it comes, it remains,
and the eyes and hearts of men are opened, and then they
understand, and then they wait as we do now in India for the
coming of the Holy Ghost.

And now Christ's life still lives in our poor weak faith;
though the disciples in India too often sleep instead of watch-
ing and praying, yet the influence of Christ's resurrection life
still lives, and the Pentecost will yet come. Even now we see
that men in India are born and live, because Christ lives ; and
the new-born babes weep from weakness, and then desire food ;
and then they grow, and bow the knee to Christ, and they
worship Him who is the life, for they hunger for the life.

But still we hardly believe it, and the works of life with
difficulty therefore appear ; and there are many amongst us
who, like the Hindus and Mahomedans, will accept the law
which kills, without the life. But if any one would ask for
the prescription for life, it is this, that God's Holy One saw no
corruption. He lives, and if He lives, then bad men can be
good. The world says " It is impossible ! " but God says, it
may yet be, because Christ lives. Even bad habits, which
have destroyed and killed myriads of people, may be over-

OPINIONS OF NATIVE CHRISTIANS. 265

come, and now all who will may become holy and good,
because Christ lives. In His life even obedience may be
learned ; and so the eleven disciples were enabled to obey
Christ's first command, and did not leave Jerusalem, even though
Jewish priests and Roman soldiers, who had killed Christ,
might easily have killed them. Yet they remained in Jeru-
salem, because in His life they had learned obedience. And
then in their utter weakness they went forth into all the world
just as they were, to preach Christ's Gospel ; because they had
received the root and seed of life, which fitted them for every-
tJwig; and they then were able to form a Church in every
place to which they went, through the power of the Spirit of
Christ.

We brethren, who are Christians in the Punjab, are more
numerous than the disciples then were. Can we form a Chris-
tian Church? Our Church Council has now assembled
together to endeavour to do so. Christ's religion never
spread on earth through this world's power or wealth or
learning, but through faith in a living Christ. If He dwells
in us now, then we Christians in the Punjab shall be able to
establish a Church just as the disciples did of old. If Christ
lives not in us, then all our efforts will be in vain.

Brethren, if God has chosen any amongst us to endeavour
to lay the foundations of a Native Church in this land, this is
His mercy. Let only Christ live in us, and it will be done.

Again, in December, 1879, the Rev, Imad-ud-din
writes : —

I believe that to obtain, or even to increase, spiritual life is
not within the scope of man's effort, either for himself or for
his friend. It is the work of the most High God. He puts
this life into men. He nourishes it and makes it grow. Its
existence and development is of His power and will.

He too has put life into the Church. In every country
where God's religion has found a place congregations have
gained strength gradually. God's religion, the new life, grows
silently, man knoweth not how. We must then set our eyes
on Him in our inquiry into this subject, for from Him and by
Him are all things that are really connected with it.

The Indian Church has taken root by the power of God, and
as He has given it life, so I believe that He will cause it to
grow. Yet He works by means, in all that we know anything
about. By means of food and through parental solicitude
animal life is obviously fostered, and it is plain that the spiritual

266 THE NATIVE CHURCH COUNCIL.

life flourishes and grows where Christian men engage in the
preaching and study of God's Word, and in careful and
obedient effort to acquire and to follow after those things that
are lovely and of good report. On these points they lay stress,
and it is well that they should do so. But be assured that
these are not so much the means of obtaining, or even of
deepening, the spiritual life, as they are signs and fruits of
existing vitality. To speak even in prayer to God is not only
a means, but chiefly it is an evidence of life. A man does not
die because he ceases to breathe, but he ceases to breathe
because the vital spark has left his body. No, the spiritual
life exists and increases by that power and energy which comes
forth from Christ the Lord, and which works in and upon our
souls. He, therefore, who desires for himself, or for the
Church, an increase of the spiritual life must discover how he
or she can be placed in such a position, so that they may draw
virtue out of Christ as that woman did who had been ill for
eighteen years. For the cause of spiritual life and its nourish-
ment are from Him alone who said, " I am the bread which
came down from Heaven," and "The bread of God is He
which Cometh down from Heaven and giveth life unto the
world."

It is written, " In Him was life, and the life was the light of
men." Life then is in the essential nature of Christ. But
Christ and Christianity are not to be confounded with one
another. Christ is the blessed name of Him in whom Deity
and manhood are united. Christianity is the result of His
dying and of His teaching and example. The attention of the
Church is too much given to the teaching and example of
Christian people, and is too little given to the Lord Himself,
whom to know is life everlasting. Therefore the Church's
spiritual life is stunted. It learns so little by gazing at itself.
When the Church sets her eye on Christ, her Christianity will
be all glorious within. Recall to mind the charge brought by
our Lord against the Jews, " Ye search the Scriptures, for in
them ye think ye have eternal life, and they are they which
testify of Me " ; and rejoice, not that we have the Scriptures in
our hands, and that we can read them, but in this, that we have
found Him of whom those Scriptures testify, and thus our great
need is met, and that through Him we have eternal life.

But we may be wrong in the way in which we look at Christ ;
let me tell you how. It is plain that the Church has believed
in and accepted Christ as the Son of God, who came in flesh
to this world, otherwise she were no Church at all. In doing

UTTERANCES OF NATIVE CHRISTIANS. 26/

thus much she has received life, but she does not grow as she
should, because she has considered this knowledge of Him
sufficient, and then she has turned at once to look away from
Christ to the beauties or deformities of Christianity. A
Christian ought indeed to study and meditate on Christianity
in its details, but the eye of his soul should rest all his days
upon his Saviour. He should fix his attention on that inex-
haustible spring of perfection, the mystery of God manifest in
the flesh. Day and night let him look at Him and study His
nature and His character ; and let him learn, if he can, what
the ancient Church learnt by this exercise.

In proportion as we learn to know Christ Himself is the veil
removed, light falls into the heart, and vitality asserts itself in
vigour. Till we have learnt this lesson, my brethren, I believe
there can be no deepening of the spiritual life.

2. On Pastors and Evangelists.

Mr. Abdullah AtJiwiy Extra Assistant Commissioner,
said : —

My subject is limited to the explanation of the qualifications,
and of the support, required for our Native Pastors.

I. Concerning his qualifications. I think the Word of God
clearly suggests —

Firsts that the Pastor must have a good report of them that
are without. This warns us that we should not accept any can-
didate for this office unless he has gained the general respect,
in the sight of the world, of those who know him.

Secondly^ he must be able, by sound doctrine, both to exhort
and convince the gainsayers, and thus stop the mouths of adver-
saries (Titus i. ii) by his demonstrations, and by his consis-
tency of character, and by his sound doctrine, on all points
relating to man's salvation. Neither a good man if he is
ignorant, nor a wise man if he is inconsistent, is worthy of
this holy work.

Thirdly^ a person who is so entagled in worldly cares that he
cannot give himself to the duties of this office, is also unfit for
the work of the pastorate.

This rule does not enforce celibacy, but in this respect it
makes it preferable to married life.

There is a great distinction between an Evangelist and a
Pastor. The one, as it were, gives birth to the children of

268 THE NATIVE CHURCH COUNCIL.

God ; and the other labours to support the new life when it
has once been given. But I do not believe that a Pastor could
ever refrain from being an Evangelist at any time when his
services were required, or an Evangelist from being a Pastor.
Hence I hold that the qualifications for both offices are alike,
and that our respect for them both should be equal. St. Paul
I consider to have been an Evangelist, and St. Peter a Pastor ;
but both of them were both Evangelists and Pastors, according
to the circumstances in which they were placed, and this will
be the case with all true ministers of God.

Mr. Jacob Basten, Master in the Government School,
Umritsur, said : —

Preachers indeed must be spiritual men and full of zeal ; but
yet for India they must be learned men also, or they will soon
be silenced by non-Christian opponents, and a bad impression
will be made. Men will soon believe that that religion must be
feeble and untrue which cannot be defended. There is as much
talk of scientific matters in India as in England, and men are
trying here, as well as there, to attack Christianity through
science. In the earliest ages the Apostles had the power of
working miracles, and 3,000 men were converted in one day.
We have no longer miracles, and must act according to the
opportunities which we have.

Mr. Mya Das, Extra Assistant Commissioner, said : —

Preachers must not now be illiterate men. In former days
men fought in India with swords and arrows, but now war is
carried on with muskets and rifled cannon. We must adapt
our warfare to the times we live in, and seek for suitable
weapons for the circumstances around us, and thus be pre-
pared for all oppositions that we may meet with. In Europe
many learned men seem to be without any religion at all, and
thoughtful and able men are therefore needed to expose
fallacies and remove the hindrances to belief. Yet there is
nothing in the Gospel that requires men to preach astronomy.

Mr. George Lewis, B.A., Extra Assistant Commissioner
of Umritsur, said : —

We have indeed an excellent Divinity College in Lahore,
but only vernacular instruction is given in it. The times are
changing. The whole country is changing. Knowledge is

UTTERANCES OF NATIVE CHRISTIANS. 269

spreading. We must live according to the times. We now
seem to need altogether a new and a special school for the
higher classes of Catechists and Ministers. Special Schools are
established in every country in Europe, why are they not in
India? Why cannot Native Christians receive the highest
theological education in India? This can be done only in
English. Much may be done for the lower classes in the
vernaculars ; but the experience of all countries tells us that
the higher classes need a higher education, according to their
social position. English clergymen learn all kinds of science,
and different languages. Our clergymen must do so also.
Catechists require one kind of education, clergymen another.

Mr. Chundoo Lull, Government Translator in the
Educational Department, said : —

It is not the Minister alone who is to bear the brunt of the
battle ; but every member of his Church is, according to his
ability, to follow the lead of the Pastor, and to co-operate with
him for the welfare of the Church in all things. I firmly
believe that it is every Christian's duty warmly to identify
himself with the glorious work of the Church, which is carried
on for the salvation of souls and the glory of God.

It is for the Pastor to utilise these resources given him by
God for his help, and for the glory of God. It may be that
every member of the Church is not able or fit to accompany
his Pastor when he is preaching the Gospel to the Heathen,
but even this spirit may be cultivated in them, and their de-
ficiencies removed by skilful training and instruction.

The Rev. Imad-ud-din said : —

Spiritual agents are a sine qua non for all spiritual work. If
they are not such, whatever else they may be, there will be no
real success. But not only must all teachers of Christianity be
spiritual men, but they must also have such knowledge, and
such powers of imparting it, as will make them efficient
teachers to others. If the Gospel really influences them, they
can stop the mouths even of learned opponents without any
great literary attainments. The Apostles were not scientific
men, but yet they conquered wherever they went, with the
sword of the Spirit, which is the Word of God. The great
work of Christian speakers is to exhibit Christ, and to make
Him manifest to peoplcj/^^i-/^^ He is. When I visited many
Missions in India last year, many of the brethren told me that

2/0 THE NATIVE CHURCH COUNCIL.

our Native preachers generally did not really present Christ to
the people in all His fulness. Our Native Church, therefore,
must necessarily be weak. Preachers must present Christ to
the people m all His fulness. They must show men, as it
were, the picture of Christ. Not every Preacher need be a
learned man. If he is a learned man, so much the better ; yet
if not, he may still preach, and conquer, as many have done
before him, by the Word of God.

3. On the Church Council.
Mr. Shere Singh, Munsiff, nowat Gurdaspur, writes : —

The formation of the Church Council has given us the following
opportunities, viz. — (i.) The Home Society comes to know
our state and our circumstances directly. At first, everything
depended upon the European Missionaries. Whatever they
liked, they did. We were dependent on them for our living,
as regards the money that came through them from England.
We spent nothing in Missionary work from our own pockets,
because we were like young birds who were dependent upon
their parents entirely for their nourishment. But now through
God's grace the Native Church, if not entirely, yet to some
degree, has acquired the power of flight, and to a small extent
of self-support ; and in consequence the strain upon our parent
Committee will, we hope, be lessened now to some degree, in
comparison with what it was before.

(2.) By the formation of the Church Council, unity, unanimity
and harmony will be established among us. Up to this time we
have been, as it were, a nomadic race, but we have now (through
the Church Council) hopes of being formed into a nation.

It is too useless to mention the advantages of union, as they
are so patent. In some forest, it is said, two bulls lived in such
harmony together that even the lion dared not attack them.
Accidentally discord arose between them, which resulted in their
both being individually torn up by the lion. In the same
manner, if we also remain in unity among ourselves, by God's
grace we will surmount all obstacles. Hence the first thing
which is extremely necessary is that we should reform our own
household, that is remove every vestige of evil from among
ourselves, in order that we may be able to present a good
example to the heathen. If we are not able to reform our own
internal weaknesses, how can we reform those of others ?

UTTERANCES OF NATIVE CHRISTIANS. 2/1

When the Germans wanted to fight the French, they first
spent several years in reforming their own abuses ; and when
that was done, war was declared, which soon then terminated
in their favour. To save, therefore, the souls of men, it is
necessary that we should win them over by our own example,
and should be so enthusiastic and earnest about it as though it
were our first and most important duty.

Although we have but little money at present, because the
Christian community is poor, yet in commencing the work our
best rule will be that the Church service work be done, as far
as possible, by those people who will do it without pay, i.e.,
by those men who are already employed in schools or other
institutions.

It was customary at first for people in this country to appoint
lumbardars, choudhrees, watchmen, &c., from among themselves
in their own villages and towns, for their own protection and
for the management of their affairs ; but when they were able to
afford it, they employed particular persons to whom they gave
wages for the performance of these duties. We should act
similarly, until we can collect funds enough to pay all our
Native Christian teachers. This seems to be the best practical
rule at present. Yet we should begin to be doing something at
once, not trusting, however, in our own strength, but in Him
from whom all strength comes.

Although we are like useless iron, yet God can sharpen
us for His own work and clear us of rust. Although we are
lifeless, yet our heavenly Father is ready to give us life and
strength.

We should not therefore falter, but trusting in God Almighty,
commence the work at once, and He will of Himself give us
strength.

The Rev. Mian Sadiq, now Superintendent of the
Church Council Mission at Jandiala, said : —

Some people think little of the Church Council, and say
that it is of little use. Yet if we had had no Church Council,
we should not have had these papers which have just been
read. Before we had our Church Council, our mouths were
closed. Now we can speak. We are but men, and we are
liable to mistakes. Before we had our Church Council, we
were all of us afraid of the Padres. We did not dare even to
speak. Now we can speak. Our hands, to a certain extent,
may still be tied just as our mouths were tied before, but our
mouths now are open. So we ask for help for our needs. The

2/2 THE NATIVE CHURCH COUNCIL.

Society wants the work to progress. We could not have a
better means of making progress in this country of the Punjab
than our Church Council is. There is no laughing here ; there
is no mocking ; we are very much in earnest.

The late Mr. Basu, then Head Master of the Govern-
ment School in Multan, said : —

I have come to this meeting of the Punjab Church Council
to see what it is, and what is being done in it. Everybody
knows that as long as the Church Council is not self-supporting,
it cannot assume its own proper form. It is a pity that
when Native Christians meet together in brotherly love, some
Missionaries do not like it ; some are even displeased at our
discussing these questions at all. Our work is not to form a
Church. A Committee cannot do this. A Church, like a tree,
must grow of itself. The light and heat and the water must
nourish it. We cannot make it ; it grows. We have seen in
some places gardens which have been laid out in Dutch fashion,
but they have no natural beauty. People's taste has now been
changed, and they now like natural things. The Church of the
Punjab will in due time assume form naturally, according to its
circumstances. It will have its own surroundings, as other
Churches have. Even England and Scotland, we find, are not
exactly alike ; for the services and surroundings of the two
countries are different. The Bengalis will hereafter have a
Bengali Church, and the Punjabis a Punjabi Church. If we
limit a Church to certain fixed boundaries, it will cease to grow.
Efforts which are now made in India in this direction are only
tentative ; and present arrangements will probably not be per-
manent. We can, at present, do nothing more than this. The
words Committee, General Assembly, Moderator, Superinten-
dent, Chairman, are all foreign words. Only let love increase,
and the Church will gain shape of itself We cannot force
God's grace to enter in and act only in particular channels.
Let us not attach undue importance to any foreign forms, but
let us all, whether natives of India or Europeans, love one
another. We hear much in India of many Church prejudices.
We hear that many people are bad ; but we find by experience
that even Baptists are not " Shaitans." Let us all live amongst
each other, and meet more often together, and then as our
Church increases we shall learn better what forms and rules are
desirable for ourselves.

UTTERANCES OF NATIVE CHRISTIANS. 2/3

4. The NEED OF English Missionaries in India.

Air. Chundoo Lall sdAd: —

All separation would only lead to weakness. We in India
fieed the English. God has given them a special grace and
power which is used by them for India's good. Let us look at
what India was before the English came to it ; and let us see
what, through God's blessing, it is now becoming. The English
are establishing in India every kind of institution which we
never knew before. God has given them a power of governing
in civil and military and financial matters, and a power of
organising the Church in religious matters also. We hope that
Christians will always come from England, and always help us.
If we ever separate ourselves from them, we shall soon see the
lamentable consequences of it. English Christians have life.
Let us always work with them, in every way, for the conversion
of India.

But the Home Society thinks we can bear our burden more
than we really can. We cannot do so. That time is still far
off. They can carry mountains. We can carry but very little
burdens indeed. We are not of the same race as the English
are. For centuries we have had in India St. Thomas's Christians,
but we do not see any Missionary spirit in them. We have
never heard that any of them has gone as a Missionary to the
negroes of Africa, or to other heathen lands, as the English
Christians have. We have now many Christians in India, but
very few indeed of them have a true Missionary spirit. God
has not yet given it to us. There are no people in the world
who have done so much in preaching the Gospel to the heathen
everywhere as the English have.

Our Native Clmrch in the Punjab, if all combined, may
not be able at present to support even two Missionaries to the
heathen ; so few and so poor, comparatively, we as yet are.

When our Native Church flourishes in soul and body, it will
itself raise buildings, and start institutions required for its use.
Who has built all the grand temples and mosques in this
country ? Who provides for all the indigenous institutions of
the land ? Not the English nation, or the British Government
surely, but the people themselves. Even so shall we look to our-
selves, when we, by God's grace, and the fostering care and
piety of our mother European Church, can muster strong, and
find a higher social level, and more of the grace which comes
from Jesus Christ.

274 THE NATIVE CHURCH COUNCIL.

Mr. Shere Singh said : —

Christian Missionaries have come to us from England, at the
risk of their lives ; and some of them receive no salaries at all
for all their pains and labour for us. Why should not God
give this same spirit to us ? If we remain always dependent
on them, we shall not receive it soon. God can give to us the
same blessing He has given to them ; but the day for blessing
will never come, if we remain dependent on aiiy one. Let us
learn to bear our own burden, and God will help us. If the
little bird never leaves its nest, it will never learn to fly. The
mother pushes it out of the nest, and it then learns to manage
for itself.

Mr. Mya Das said : —

Nor shall we ever swim, if we never go into the water.

The Rev. B. N. Ghose, late of Umritsur, said : — •

We are all of us the children of the Home Societies, and we
wish for no separation. If the English were to leave India to-
morrow, what would the Natives do? They could not even
govern themselves, nor should we Natives be able alone to form
in India the Church which we all desire to see estabUshed.

5. On the Education of Christian Children and
those who are newly baptized.

Mr, Chimdoo Lull writes : —

We may well ask here, whether there is really anything
wanting to success. Has the Missionary left any stone unturned
to achieve the happy conversion of our Native races ? I say
yes, and it is this. Hitherto the instruction of our Native
Christian lads, and new converts, has been generally conducted
through the formal and ephemeral services of the Church. I
believe that this can never supply the place of theological
institutions, for building up all the young and new members
of the Church in faith and love. The Lahore Divinity College
is, to a large extent, an institution of this kind. But it is carried
on specially for those who are pledged to undertake the ministry
of the Word. I beg therefore to urge, that in each of the large
central Missionary stations, like Benares, Lucknow, Agra, Delhi,

UTTERANCES OF NATIVE CHRISTIANS. 275

Umritsur, Lahore, and Peshawur, there should be a boarding
house for training in piety all young Native Christians and new
converts. This should be under a really earnest and pious
European Missionary^ who should live with his pupils as Christ
lived with His Apostles ; and train them up, not only by oral
instructions and book knowledge, but also by his godly example^
for we all know that teaching by example is far better than by
precept. This then, I say, is what is now greatly wanted by
us from our European Missionaries.

And here I would beg leave to express my deep conviction
as to the immense importance of this somewhat neglected duty \
for really it might appear, as if many of our Missionary friends
thought their business was solely to preach to the heathen; and
when any of them has joined the Church by the open confession
of Christ, the Missionary's work, so far as that man was con-
cerned, was over. What should we say of the mother who^
after going through all her travail, when she had brought forth -
a babe, was to give him no milk, and thus cause his emaciation
and death ! If the new convert is in need of any employment,
he is provided with one as far as possible, but his special
instruction in spiritual things (the most important concern)
seems to be hardly thought of as if it were an essential matter,
or were at all important. The convert is, no doubt, at all times
welcome to any service held for the congregation at large, but
no steps are taken to provide him specially with the milk suited
for the babes recently born to Christ. Therefore, in my humble
opinion, the regular instruction of new converts and weak
Christians, suited to their peculiar condition and wants, is one
of the most important works in which a Missionary may be
engaged. Any amount of time spent or pains taken in this
work is sure to be abundantly repaid to him. The Missionary's
preaching to the heathen may not bear any visible fruit for a long
time, but his instructing and edifying the weaker Christians will ;
most assuredly bear a very rich harvest and agreeable fruit that
may be tasted of all men. The Missionary will, moreovei;,.
strengthen his own hands by improving the spiritual welfare c^
his people, for they will at least let their light shine before all
men to the glory of God, and if they do not preach the Gospel
side by side with the Missionary, they are sure to sow broadcast
the good seed of the Gospel by their silent preaching in their
godly lives. This most serious and important work, I am
thoroughly persuaded, can never be accomplished so well by
us Natives as by our good European Missionaries. The fact
is, we Natives are yet in our pupilage. Englishmen are training

T 2

276 THE NATIVE CHURCH COUNCIL.

Natives of India in every . department, and why not in the
highest of all departments, the securing of eternal good ?

We belong to a heathen country, and have descended from
heathen ancestors ; therefore, the whole of our inner man is
permeated with heathen ideas ; and to eradicate these, we
greatly need to live in constant and thorough contact with
exemplary European Christians, as our children live with their
parents, in the same house, and not in separate compounds, or
even in different rooms. This, and this alone, can make us,
what so many of our European Missionaries are, bright examples
and living epistles.

Mr, Singha said : —

Yes, India needs now good boarding schools, both for
Christian girls and for Christian boys. We need them not only
to teach our children knowledge. That could be done at home.
We have good schools for girls ; but we need schools for boys
conducted on similar principles to that of Miss Henderson's
excellent school for girls ; schools where the children may work
and also play, where they will remain with their teachers, day
and night, to their great good.

6. On Church Funds.

Mr. Ridlia Ram^ Pleader, Umritsur, writes : —

How can Church funds be best collected and expended by
the Native Church ? I propose to make the following few
suggestions : —

1. — Every Church Committee ought to appoint a pious and
wise man to make monthly collections. Much depends upon
that man. He should go round and call on people at such
days and times as are convenient to them. If he be asked to
come again he should do so, and should thankfully accept
whatever is given to him.

2. — Every Church Committee ought to acquire immovable
property. Almost every temple or may id in this country has
some landed or endowed property attached to it, out of the
proceeds of which the expenses of the temple or masjid are
paid. Monthly contributions cannot be much depended upon
at present, as they come from persons who have no fixed
residence, and are transferred from place to place. Landed
property and endowments will become a permanent source of

UTTERANCES OF NATIVE CHRISTIANS. 277

income. This cannot be done at once, but each Church Com-
mittee can keep this in view, and avail itself of every oppor-
tunity that may occur. At Clarkabad 500 bighas (250 acres)
of land belong to the Church. The proceeds of the land are
quite sufficient to make the Church of that place self-supporting.
The Umritsur Church Committee possess a garden, the gift of
a native gentleman, from the income of which a part of the
expenditure of the Majitha School is defrayed. Three years
ago a Native Pastorate Endowment Fund was started here.
About Rs. 600 were raised and deposited in the bank. This
amount, if increased by further donations, may form a permanent
source of income sufficient to pay the ordinary expenses of
the Church. Last year two Hindu widows of this city gave
Rs. 40,000 each for building temples. I hope the Indian
Church will produce men and women who will give more
than these Hindu ladies.

3. — I have mentioned the fact that we, as a community, are
still very poor, yet we can give a little. The poor Hindus of
this country give much for their religious purposes and institu-
tions. It may not be out of place to mention here the way in
which they collect money for religious purposes. Each family
has an earthen pot, having a small opening buried in the wall
or floor, with its mouth outside. Every day a pice or cowries,
according to the circumstances of the family, are thrown into
it. At the end of the year, when the Guru comes to pay a visit
to the family, the pot is taken out and emptied of its contents,
which are given to the Guru. In this simple and easy way the
poor people give more than they could give otherwise. May
not poorer brethren follow this example with advantage ? A
few cowries every day, a pice now and then, is what every man,
however poor he may be, can afford.

We all know the story of the poor woman who had a few
annas only, how with this sum she purchased a hen and gave
the money to the Church. Who among us cannot do this, or
something like it to help our funds?

4. — Among the English, much money is collected by women.
Women have naturally certain gifts and ways for collecting
money. To help in making our Churches self-supporting is as
much the duty of our women as of the men. Why should not
Christian women of this country follow the example of their
English sisters ?

Every Church Committee, with the help of the Pastor's wife,
may organise women's associations for the above purposes.

5. — It is the duty of our children also to help the Church.

278 THE NATIVE CHURCH COUNCIL.

Let parents early teach their children to give, and then the
objection I mentioned in the beginning of my paper will soon
be removed. Each child in the house may be provided with a
small box, and be asked to make collections for the Church
from friends and relations.

6. — It will not be unprofitable to mention in this place
another mode of collecting money for the Church funds.
The members of the Umritsur Christian Prem Sabha agreed
among themselves to give four annas at least on every birthday
of a child, from Re. i to 5 on the occasion of a marriage, and
eight annas at each death. Thus this Society collects its funds,
and the practice is not at all new in this country. People give
cheerfully on such occasions.

Many other plans and means for collecting Church funds
can be laid down, but they are of no use if not acted upon. If
every Church Committee were to take up the matter in right
earnest, money would flow in through channels never thought
of before.

Mr, Abdtdlah Athim, Extra Assistant Commissioner,
said : —

He beheved that many things once put up soon fall down
again. Many plans fall through. We want something that will
be a seed that will produce a tree, which will go on growing
and always keep alive, and always keep putting forth new
leaves and flowers and fruit, each in its season. We must
cultivate a habit of giving regularly amongst ourselves ; and
special gifts should be asked for, and given willingly, for
special objects besides. If all Christians were to agree to give
only one pie in the rupee, that would be the very least which
Christians could give ; but many would gladly give far more
than this. The having an earthen pot built up into the mud
wall, or having a box on the table, is most desirable. The child
who sees his father throw in the pie regularly into the earthen
pot whenever a rupee comes in, will then himself quickly learn
the habit of giving from his father's example. This habit of
giving should be formed in every Christian, from the moment
he becomes a Christian. We as a Church Council should begin
at once.

Mr. Singha, Head Master of the Batala Boarding
School, said that —

It was not right for the poor to beg themselves. Beggars
like begging. They can get 12 annas a day from begging,

UTTERANCES OF NATIVE CHRISTIANS. 279

when the Church would only give them 2^. Each Church
Committee should have a poor fund, so that no Christians
might ever beg, and some special Church officer should be
appointed to distribute it.

Mr. Abdullah said that —

. There would be a great fear then that all Christians would
become poor in order to receive support. Begging should not
be a trade. King Satan likes few things better than a flourishing
poor fund. He quickly sends a whole army of beggars wherever
he finds a poor fund with plenty of money in it. Let Christians
only be righteous and they will never have to beg. He had
never yet seen a righteous man forsaken, nor his seed begging
their bread.

On Village Missions.

Mr. Mya Das^ Extra Assistant Commissioner of

Ferozepore, writes : —

Ever since the glad tidings of salvation were brought to the
people of India, the chief aim of almost all the Missionaries of
the various denominations has generally been to attack the
strongholds of the adversary in the chief cities and large towns
of this country ; and I may humbly add that the result, on the
whole, is not discouraging, as " the gates of British India have
been opened bit by bit, first to EngUsh and then to foreign
Missionaries ; and this immense kingdom, from Cape Comorin
to the Punjab and up to the Himalayas, where the Gospel is
now knocking at the door of Thibet, is to-day studded with
stations more thickly than the net-work of Missions, which,
towards the end of the first century, encompassed the Empire
of Rome ; " for which advancement every Christian heart
should be truly thankful to the Almighty. But if it were
asked how far have the village men and women of this country,
who may well be termed the backbone of the kingdom, been
benefited from a spiritual point of view by the various Missions
now scattered all over the country, the answer, comparatively
speaking, cannot, I fear, be quite as encouraging as it may be
in regard to the inhabitants of large towns and cities. And yet
it is a fact that the simple-minded and open-hearted men and
women of the villages of the Punjab at least (I have little or no
knowledge of the village communities of other Provinces, but

280 THE NATIVE CHURCH COUNCIL.

have every reason to hope they are almost the same) are just
the sort of people to whom our Lord would have first preached
the Gospel, had He been now upon earth. When the Saviour
gave His command to His disciples, " Go ye unto all the world
and preach the Gospel to every creature," surely He did not
mean to say, "Preach first to the clever and enlightened
people, and go to the poorer and simpler men and women at
your leisure." Is it not therefore a question of the highest
import, whether or not more (much more) energy, zeal, and
talents should be spent, than has hitherto been done, to save
the souls of a vast number of village men and women, who
appear as if they were calling out to be delivered from their
errors ? The simple habits, the teachable mind, the open heart
of the humble men and women of the villages, should invite
the Missionaries to approach nearer to them. Let us see what
experience says. What amount of labour of love and money
has to this day been spent, and is being spent, on Mission
Schools and Bazaar preaching, in the large towns ; and how is
the religion of CHRIST as a general rule treated by the so-
called enhghtened youth of the present day ? Are not many
of the experienced and old Missionaries feeling, and often say-
ing, that the result is on the whole rather poor ? Nay, it is
even whispered painfully at times, is it not " throwing pearls
before the swine " ? On the other hand, just think how the
poor villager, who hears the Gospel at long intervals, receives
both the good news and its bearer. How carefully will a
villager, who can read Gurmiikhi or Punjabi, keep a Bible or a
tract given him, and read it and ponder over it. Has it not
been often related by Missionaries, that if one of them hap-
pened to go to the same village in after years, he was received
so cheerfully by his old acquaintances that it revived his heart
to be amongst them again ? The hospitable Zemindar will even
offer his Dharmsala to the Missionary to live in, and if he (the
villager) can afford it, he will bring milk and other necessaries
of life to him, and never think of accepting any return. Is it
not then now high time to take advantage of the opportunity,
which the Great God has given to the noble Missionary, to
bring the happy news of a Saviour for them, to the masses,
whom tbe Creator of Heaven and Earth has already blessed
with a simple mind, a humble nature and open hearts ; which
would indicate as if the Lord means, that the best portion of
Missionary labour should be devoted for their benefit ? I do
not mean in the least that the little (comparatively speaking)
that is going on as regards " Village Missions " is done without

UTTERANCES OF NATIVE CHRISTIANS. 28 1

due regard to the Master's command on the subject ; but I do
mean to say most humbly before the N.C. Council, that the
agency employed for the purpose is evidently insufficient, and
that if this is caused by want of means, then is it, or is it not, a
most serious question for the N.C. Council to discuss, and at
length to do something for this special branch of Missionary
work?

Let us consider also another question : can we lay the founda-
tions of a permanent Native Church better, by evangelising the
people who are most likely to remain always in one place, from
generation to generation, and at the same time are industrious
and contented (on the whole) with their lot; or can we do it
better amongst the other class (rapidly increasing) who, as soon
as they have learnt how to read and write, start out in search of
employment, and as a general rule cannot be expected to remain
in one place for twelve months, and consequently have no place
in their hearts for local interests ?

Not much good can be expected as regards the evangelisation
of the masses, when a village is hardly visited by a Missionary
once every few years, and that only perhaps for a day or so.
Of course the villages within a few miles (or say even two or three
marches) from the Head-quarters of the Mission are generally
perhaps visited once a year, if not by the Missionary himself, at
least hy his Native Assistants ; but what of those poor souls
who Xvi^far in the interior of the country ?

I shall now beg leave to make a few brief remarks as to the
"importance of Village Missions to zaomen,^^ because what I
have said before relates to " w<?;/."

While admitting thankfully that on the whole the various
Zenana Missions are doing a great good, and (comparing the
past with the present) a very great deal has already been done —
to quote an excellent authority, " If any one had told me 25
years ago," writes that veteran of Indian Missions, Mr. Leupolt,
" that not only should we have free access to the natives in
their houses, but that Zenanas would be opened in cities like
Benares, Lucknow, Agra, Delhi, Lahore and Umritsur, and that
European Ladies with their Native Assistants would be admitted
to teach the Word of God in them, I would have repHed, all
things are possible to God — (see 2 Kings vii. 2), but I do not
expect such glorious events in my day " — yet if it were asked,
what has been done, or is being done, for the vast multitude of
the " village women " of this country, the answer would evi-
dently be far less encouraging than the one which may be
given with regard to village men. And there are reasons

282 THE NATIVE CHURCH COUNCIL.

which would prove that the evangeHsation of heathen village
women is equally important to, if not more important than, the
pitiable Zenanas of the towns. For instance : —

The minds of the industrious village women, who breathe
open and purer air, and are in a position to tell to twenty others
what they may hear of the Gospel, are certainly more suited to
receive the truth than the shut up, perhaps idle and (in most
cases) narrow-minded zenana women of the towns. Under the
present state of things, as regards the strict seclusion of zenanas,
the influence for good can hardly go beyond the walls of the
zenana house ; and the feeling of satisfaction, after seeing some
good result, can in the majority of cases be only enjoyed by the
Mission Lady or Ladies, who alone have access to the persons
they are interested in ; whereas in the case of village women,
not only the good influence inust spread far and wide in all
directions, but even Missionaries and others may be encouraged
to see the good fruit of their fellow-labourers.

It may be here very fairly argued, that because the Zenana
Mission in the towns is most difficult, it should therefore be
taken in hand first ; but it may also stand to reason, that to
begin with an easier step, and gaining it bit by bit, in the
villages, is perhaps more systematical than to begin with the
most difficult part. Who knows, if through God's grace some
sincere village men and women were to embrace Christianity
here and there, it would in God's own hands tend to make the
foundation of the real Native Church stronger.

The late Rev. Daud Singh (Native Pastor, Clarka-
bad) said : —

I have worked for many years in the villages in many parts.
In 1855, when I went with Mr. Clark towards Peshawur, the
people were hardened. There was much noise and opposition ;
they threw dirt at us, spat on us, shouted out to us to keep
away from them, because we were Christians. In tho^e days
Christians were abhorred, not only in cities but in villages. In
those days, we had even a difiiculty in getting a rupee changed.
The native banker would not let our hand touch his. Now
they gladly receive us everywhere, and listen quietly. Before
they were afraid of hearing a word ; now they are pleased with
the Word. God's blessing will rest on us if we undertake
village work for Him. Learning can be both well used and
abused. We do not want eloquence or grand words in the
villages. We want plain, honest, pious men on 7 or 8 rupees

UTTERANCES OF NATIVE CHRISTIANS. 283

per mensem ; not honour seekers, or money seekers, but soul
seekers. A simple-minded illiterate man is not likely to give
any trouble. The Lord loves the simple-hearted.

Mr. Samuel Fattu, Catechist at Kangra, believed that there
is but little good in ordinary itinerating preaching, and in going
daily a certain number of miles from one encamping ground to
another, or from place to place. He laid special stress on
kindly, friendly, personal interviews with the people. Love, he
said, can conquer all things. Let two Catechists go together,
with one coolie between them to carry their baggage. Let
them go wherever they like, within a certain district, and live
in villages, and not on encamping grounds. He himself would
like to go, and live somewhere, and carry on God's work with-
out receiving any salary for it. The people say, that when the
English first came to India they established themselves firmly
in one place, and then went on gradually from one part of the
country to another till they conquered the whole land up to
Peshawur. Let us try and do this also for Christ.

The Rev. Imad-ud-din said : —

The Mahomedan Kings laid the foundations of their faith
deep amongst the rural population, and now though their reign
is over, Mahomedanism is still strong and vigorous. The first
converts to Islam were from the ranks of the nobility, and from
them it spread to the other classes.

. The Rev. Mian Sadiq said : —

The condition of the villages is now altogether improved.
The women do not now run away at the sight of the ladies as
formerly, on the contrary they now crowd around them and
hear what is said to them with the greatest pleasure. I think
that no Missionary Lady can now say that the women of the
villages never come near them, but will on the contrary say that
they have plenty oi hearers ; but they have but few women to
convey to them the glad tidings of salvation, or to work among
them advantageously.

Formerly when the tent of a Missionary was set up in any
village, the village choukidar and the head man of the village
would come in to make inquiries about the occupants of the
tent ; but when they learnt that it was the tent of a Missionary,
they would leave and go away — nay at times it was even diffi-
cult to procure the necessaries of life by even paying for them.

284 THE NATIVE CHURCH COUNCIL.

But it is not so now. Christian love and the salutary dealings
of Christians have prevailed over their prejudices, and all the
obstacles are removed. Where in the time of the Rev. Mr.
Bruce we were treated with disrespect and considered unworthy,
there now in Mr. Bateman's time we are perfectly welcome,
and treated with every possible respect and attention. For-
merly even with tents there was hardly any comfort, now
everything is comfortable without them. Where people then
fled away from the appearance of preachers, as if they were a
plague, there now people send for the preachers, and listen to
their message with "delight, and treat them very kindly. A door
is thus now opened for us; and the people, as it were, are
inviting us to come over and help them, and are making it
apparent that in the matter of salvation they stand in need of
help. Wherever I now go I hear the people generally saying,
^' What a long time you have been in coming again." It was
formerly difficult to find any hearers of the Word, whereas now
if I were to stay a whole year in one village I would never lack
hearers. People have now come to know that the Missionaries
are the teachers of religion. They are now to some extent
acquainted with Jesus, and sometimes even talk about Him
among themselves ; and when they come across a Christian,
they try to get more information, and thus desire to obtain a
true and correct knowledge of Him.

A petition was sent by me, and by many other Christians, to
the Home Society, through Miss Wauton, several years ago, on
the subject of village work^ and was published, I believe, in
some periodical or other. No answer was received. I then
wrote again in the strongest way I could. For five years I
heard nothing of its result ; but afterwards, I was told that my
paper had had some influence. It now appears that God has
attended to our prayers, though men appeared to give no heed
to our appeals. I now appeal again, in the strongest manner I
can, for some English Missionaries to be set apart for the
villages. I see everywhere that Europeans have an influence
which natives cannot have. In my own blood and veins and
nerves there still remain the effects and dregs of Mahomedanism
on our race, though I have now taught Christianity for many
years. Notwithstanding their partial knowledge of the Verna-
culars of India, and the fact that they are strangers in India, yet
there is a power in the European which we Natives have not
got. When I was at Sourian the other day with Miss Clay,
where no preaching, they said, had taken place for 18 years, I
sat and preached to the men, and the Lady preached separately

UTTERANCES OF NATIVE CHRISTIANS. 285

to the women. I wished to remain a long time with them.
They would not let us go. Neither Miss Clay nor I wanted to
go. I promised to return to them. They spoke of Mr. Mort-
lock Brown's visit, which he had made to them 18 years before.
I was then with him. I thank God for those Missionaries who
used to itinerate in former times ; the people have remembered
some of them for more than 20 years, yet hardly any one
goes near the village people now. We must have European
Missionaries now. We thank God that Miss Clay now goes
about, as Mr. Brown and Mr. Bruce did, with love to the people
in heart and on her tongue. In those old days we had great
suffering, and the Missionaries bore it nobly. Once when I
travelled with Mr. Bruce in the Shikarghar District, we had rain
for eight days. The people refused to give us the simplest food.
We drank the dirtiest water from the swollen river. Our clothes
were wet. Now we can go everywhere with comfort. The
people now give us houses to live in, and receive us in their
homes. This is the fruit of the efforts and sufferinsjs of those
who have worked before. Let us now again ask the Home
Society to send us young men, strong in faith and in body, and
to send us Ladies also. We do not want fireflies^ who give a
little flickering light here, and a little there, but give no real
steady light to do good to any one. We do not want flying
visits over a large extent of country, but we do want separate
Missions in defined districts. All Miss Sahibs will not be
able to take up a large extent of country ; and to do a little
work well^ is better far than to make widespread efforts which
leave few traces behind. I stand here as the representative
of the Itinerants. English Missionaries are necessary for our
Itinerant work, and in Christ's cause and in Christ's name
I ask for them. All is ready prepared for them. Let them
come. The work is a special one, and we want special men
for it.

After this paper the following resoliitmt was unani-
mously passed : —

Resolved^ That we, who are the elected representatives of the
C.M.S. Native Congregations in the Punjab and Sindh, respect-
fully and urgently appeal to our Home Societies to undertake
systematically and heartily the work of Village Missions, both
to men and women. We think that circles of from 20 to 30
villages should be specially made over to suitable Catechists,
who should live in some village within his circle, and regularly
visit every village within his defined limits. We think that

286 THE NATIVE CHURCH COUNCIL.

several such circles should be made over to the charge of
Native or European Superintendents, who should visit the
Catechists regularly, to uphold their hands and encourage and
guide them in their work. We think that these Superin-
tendents should, wherever possible, live themselves in the
villages, and give themselves entirely to village work.

28/

CHAPTER XVII.

THE POLITICAL ASPECT OF MISSIONS.

We confine our remarks on this, as on other matters, to
events which have occurred in the Punjab. The words
of our Chief Commissioner, Sir John Lawrence, in his
celebrated State-paper issued after the Mutiny, have been
already quoted ; that " all measures which are really and
truly Christian can be carried out in India, not only
without danger to British rule, but on the contrary
with every advantage to its stability. Christian things
done in a Christian way will never alienate the Heathen.
About such things there are qualities which do not
provoke, nor excite distrust, nor harden to resistance.
It is when unchristian things are done in the name of
Christianity, or when Christian things are done in an
unchristian way, that mischief and danger are occasioned.
Measures of Christian duty will arouse no danger ; will
conciliate, instead of provoking ; and will subserve the
ultimate diffusion of the truth among the people."

The experience of thirty years in the Punjab and
Sindh has proved that Mission Work, when it is carried
on in a Christian way, is a cause of strength, and not of
weakness, to a Christian Government. We have seen
that our Government have ever been strongest where
Missions have been most encouraged, even under the
most difficult circumstances, and amongst the most
fanatical populations. Out of weakness came forth
strength, and this strength, which came to us from the
very people from whom danger was anticipated, and who

288 THE POLITICAL ASPECT OF MISSIONS.

were believed to be a source of weakness, turned the tide
of battle in our favour at Delhi. The officers who were
most trusted by the people, and whose guidance was most
readily followed by the chiefs, were those who were most
active in promoting the diffusion of Christianity. They
were those who loved the people most, and felt most
sympathy for them, and were in return most beloved by
them, A Native has no respect for those persons who
have no religion, or who do not consistently follow out
the requirements of their own faith. A sincere and un-
ostentatious recognition of Christianity, and a regard for
its precepts, ever elicits their confidence and regard.

We record with thankfulness the fact that, with the
exception of Mr. Gordon, who was killed in succouring
English soldiers in Candahar, no Missionary of the
Church Missionary Society has ever yet been struck
down or killed by any Native in the Punjab or Sindh.*

The events to which we are about to allude took place
many years ago, and have reference to the action of the
Supreme Government alone. The Punjab Government
have ever frankly avowed the convictions on which their
whole policy regarding Christianity has been based.
We refer to these events, simply on account of the
principles involved, which are those now sanctioned by
our Government throughout India.

In the month of May, 1859, six Natives were baptized
in the Native Church in Umritsur. Mr. Cust, the Com-
missioner, Mr. F. Cooper, the Deputy Commissioner,

* One ordained Missionary, the Rev. A. R. Hubbard, and two un-
ordained Missionaries, Mr. D. C. Sandys and Mr. L. Rock, of the
Society for the Propagation of the Gospel, were killed during the
Mutiny at Delhi ; and a Missionary of the Church of Scotland, the Rev.
T. Hunter, was also killed during the Mutiny at Sialkot. The Rev.
Levi Janner, of the American Board of Missions, was unintentionally
killed by a Sikh, at a fair at Nundpore, in the Hushiyarpur district on
the 24th March, 1864; and the Rev, Isidor Loewenthal, of the same
Society, was shot by his Muzbee Sikh chowkidar in Peshawur, on the
22nd April, 1864. As far as we know, no one of these cases had any
direct connexion with Missionary effort.

LIBERTY OF GOVERNMENT OFFICIALS. 289

Mr. Cordery, the Assistant Commissioner, and Mr. John
Chalmers, the officer then commanding the 24th Regi-
ment of Muzbee Sikhs, were present at the ceremony. ,
The Viceroy immediately wrote a despatch to the
Secretary of the Punjab Government, No. 2918, of the
20th May, 1859, through Mr. C. Beadon, Secretary to the
Government of India, Foreign Department, to inquire
into the circumstances of the case. The reply of the
Punjab Government on the nth June was written by
Mr. (afterwards Sir. R. H.) Davies, and acknowledges
that the officers were present at the baptism ; and adds
that Mr. Cust, " whilst carefully observing his duty from
interfering by his official acts in the religious affairs of
any sect, maintains his right to attend on the religious
ceremonies of his own Church, so long as the public
service is in no way affected, or the principles of
toleration compromised. The Hon. the Lieutenant-
Governor, I am to say, coincides in the sentiments thus
expressed, and Mr. Cust does not appear to His Honour
to have acted in any way inconsistently with his duty
to the Government, nor is he aware that the practice
prevalent in such matters in the Punjab materially differs
from that which Mr. Cust states to have been the course
pursued on the present occasion."

A despatch from the Governor-General in Council was
then issued, which was followed by a Parlimentary paper
entitled East India {^Baptisms at Uviritsiir), No. 8 1 ; and
it is now generally understood that the presence of
Government officers, in their private and unofficial
capacity, is formally sanctioned and allowed at all
Christian services.

The second event is connected with the baptism of
several sepoys, together with their families, in the 24th
Punjab N.I. Regiment of Muzbee Sikhs. These Muzbee
Sikhs, who formerly were a fierce and lawless tribe, '' half
thugs and the rest thieves," had been enlisted and sent

290 THE POLITICAL ASPECT OF MISSIONS.

by Sir John Lawrence, to take part in the siege of Delhi,
where they became remarkable for " their valour and a
certain turbulence of spirit." Amongst the spoils of
Delhi, after the capture of the city, there happened to be
some Christian books, which some of the men read ; they
then applied to their Christian officers for advice and
information respecting them. The officers gave their
men the information they sought, encouraged their in-
quiries regarding the Christian religion, and obtained for
them the help of Christian Missionaries, and when some
of them were baptized were present, in a private capacity,
at their baptism. Services were then held for the
Christians, which were speedily attended by 45 sepoys,
one of the Native officers, and many naiks and havildars.
The regimental Sikh Guru himself volunteered to read
the Psalms and Lessons at these services, and his offer
was accepted.

The Supreme Government at once stepped in, and
practically, though no doubt quite unintentionally,
arrested the movement, by an order Avhich shut the
lips of the Christian officers from conversing with
their men upon religious subjects. The order was as
follows : —

" No. II 30.
Military Department.
To the Officiating Adjutant-General of the Army.

Sir, — I am desired to acknowledge the receipt of your
letter No. 281, of the nth instant, reporting that a strong
tendency to embrace the Christian religion has mani-
fested itself among some of the men of the 24th Regiment
of Punjab Lifantry.

2. A perusal of this communication has led His
Excellency the Governor-General in Council to think
that it will be advisable to v/arn officers commanding

THE MUZBEE SIKH CONVERTS. 29 1

troops at Peshavvur against using their authority in any
way for the furtherance of conversion.

I am, &c.,
(Sd.) K. J. H. Birch, Major-GenL,

Secy, to the Govt, of India 1*

CouNcn> Chambers : \
Fort William, 2ird May^ 1859. 3

The officers at once withdrew from giving any active
assistance to the inquiries of the men ; the school was
for a time broken up ; the Missionaries were deprived
of facilities which they had enjoyed, and the spirit of
inquiry was checked.

An account of the whole matter was published by the
C.M.S. at home, and communications were made to the
Secretary of State in England. The result was given in a
despatch of the Governor-General in Council, signed both
by himself and his members of Council, No. 61 of i860,
Home Department, dated loth June, i860, to the Right
Hon. Sir Charles Wood, Bart., Secretary of State for India.

The publication of all the circumstances of the case
resulted happily in the restoration of liberty of action to
Christian regimental officers, in respect of unofficial
Christian intercourse with their men ; and we here refer
to it in order to show that this liberty of action is now
conceded to officers by the Supreme Government. The
following letter from the Assistant Adjutant-General at
Peshawur, to Major Morgan, Commanding 24th P.I.,
dated Murree, 21st July, i860, defines the position of
Christian Missionaries, in cases where a spirit of inquiry
manifests itself in a Native Regiment : —

"Sir, — In reply to your letter dated 19th instant, I
am directed by the Major-General (Sir Sydney Cotton)
to convey the following instructions for your guidance
respecting Missionary Clergymen visiting the lines of
the 24th Punjab Infantry.

U 2

292 THE POLITICAL ASPECT OF MISSIONS.

2. They are at all times to have free access to the
Native Christians of the regiment, in their huts, in
hospital, and on all occasions, so long as the men's duty
is not interfered with ; but when in the lines, the religious
instructions must be confined to the Christians only.

3. The Missionary Clergymen must on no account
enter into any conversation or discussion of a religious
nature with any other soldier or individual in the lines of
the regiment, this being forbidden by the regulations of
the service ; but otit of the lines no impediment is to be
placed in the way of the men attending their meetings
and listening to their instructions.

(Sd.) T. Wright,

Captain!'

A General officer at home, at the same time, published
a memo, on " the conduct of European officers towards
Native soldiers in respect of religious questions," in
which he writes : — " I may add what I know to be a fact,
that, speaking of them as a body, officers who openly
avow their Christian principles, and maintain a consistent
Christian life, are more respected by both Mahomedans
and Hindus, and have more of their confidence, than
the great majority of those who, thinking to conciliate

their men, are ready to take part with all alike

Our sepoys (in the Madras Presidency), both Mahomedan
and Hindu, have never evinced the slightest objection to
Christian schools, on religious grounds ; but they have
freely resorted to them for the better education of their
own children, for whom they have sought admission as a
matter of indulgence. It has been a common practice
with our men, whenever the opportunity has offered, to
send their children to Missionary schools."

Before the publication of the order referred to, the
sepoys in the 24th Native Infantry had flocked to both
School and Church. At one time every Native officer

A GREAT OPPORTUNITY LOST. 293

in the wing of the regiment quartered at Khairabad near
Attock was always present, at least once, at the Sunday
services, and many of the Native officers came twice
together with their sepoys. A considerable number of
men had been baptized. It was evident that the whole
regiment were contemplating the possibility of coming
over in a body to Christianity. If one regiment of
Muzbee Sikhs had become Christian, the other would
probably have followed. The whole of the hitherto
lawless and dangerous tribe of Muzbee Sikhs would
under these circumstances have doubtless become
Christian, and probably be now deriving benefit from the
teaching in Church and School, and from regular Christian
instruction given by their own Native Pastors to old and
young. So important did the movement at the time
appear, that the desire was expressed that the regi-
ment should be made over to the Punjab Frontier Force,
to be cantoned (as the Guide Corps and the Gurkha
regiments now are) in some fixed locality, where the wives
and families of the men might live, and opportunities for
Christian instruction be given to all who desired it. We
believe that a proposal was made that two regiments of
the Frontier Force should be given in exchange for this
regiment, and that it was declined. The officer who
had raised the regiment, and had led them with such
splendid results at Delhi, v/as no longer in command ;
and after a short time he left the corps, other officers,
some of whom had little or no interest in the Christian
movement, were appointed to the regiment, and we
believe at the present time not one Christian sepoy
remains in it.

An opportunity for Christianising a whole clan, and
that one belonging to the dangerous classes, was thus
neglected and lost. The acquisition of a tribe like this,
who are unconnected by caste with either Hinduism or
Sikhism, would not only have been unattended with

294 THE POLITICAL ASPECT OF MISSIONS.

danger, but would have been a source of strength to
our Ensi'lish Government. A whole tribe would have
become attached to us by ties which would have made
it their interest for ever to stand by us both in weal and
woe. But the opportunity is now past and gone. We
refer to it with reference to the future, rather than the
past. It is evident that, if ever in God's good Providence
any similar event should again occur, the neglect of an
opportunity like this, whether from indifference or from
a false and foolish timidity of offending Native religious
prejudices, would be a political blunder, and an error in
one of the principles of statecraft, which should never
be made by any good Government whether in Europe
or Asia. The instincts and the policy of our Punjab
Government have always been from a political point of
view for the interests of our English rule in India.*

It is interesting to observe that at the very time when
the events referred to were taking place in India, Lord
Palmerston, the Prime Minister, and Sir Charles Wood,
the Minister of State for India, were receiving a depu-
tation, which was introduced by the Archbishop of
Canterbury, and consisted of members of both Houses

* Sir John Lawrence attributed the Indian Mutiny to our timidity, as
a Christian nation, in matters of religion. His words to the Bishop of
Oxford, shortly before he was sent forth as Govenor-General of India,
which were repeated by the Bishop of Oxford at a public meeting in
1864, were as follows : — " I can go further, and I do declare that I believe
that what more tended to stir up the Indian Mutiny than anything was
the habitual cowardice of Great Britain as to her own religion. It had
a twofold effect ; and I witnessed it myself in India. It led many of the
natives to believe that we were altogether atheistical, and not to be
trusted; and it led the more thoughtful ones to say, 'These men do not
believe; it is impossible for men to believe and not to care about their
belief, therefore their apparent unconcern is only a vail thrown over
some deeply contrived scheme which is to effect their hidden purpose';
and so the cowardice which lay upon the surface was so palpable to their
eyes, that they took it to be something which was to draw their attention
away from a secret scheme of forcing them into Christianity, against
which they rose in that terrible rebellion." It may be regarded as an
axiom in the world's history, that to fear God ever leads to prosperity ;
but to fear men more than God ever leads to ruin, (i Sam. xv. 24 — 29.)

THE MAHARAJAH DHULEEP SINGH. 295

of Legislature, of men of high positions in various pro-
fessions, and the representatives of Missionary Societies
of all denominations. Sir Charles Wood spontaneously-
acknowledged to the deputation that " no persons could
be more anxious to promote the spread of Christianity in
India than they. Independently of Christian considera-
tions, he believed that every additional Christian in India
is an additional bond of union with England, and an
additional source of strength to the Empire." — "And,"
Lord Palmerston added, " I think we are all agreed
as to the end. It is not only our duty, but, it is our
interest, to promote the diffusion of Christianity, as far
as possible, throughout the whole length and breadth of
India."

It is interesting also to remember that the baptism of
the head of the Punjab Nation, the Maharajah Dhuleep
Singh, took place with the cordial sanction of the
Marquis of Dalhousie, then Governor-General of India ;
and the ceremony was performed by a Government
Chaplain, the Rev. W. J. Jay, in the presence of Mr.
Buller, the Judge ; Mr. Cunningham, the Magistrate ;
Colonel Rowcroft, the Commanding Officer ; Colonel
Alexander, of the Artillery; Major Tudor Tucker, Dr.
Login, and other Government officers. In his great
minute of the 28th February, 1856, immediately pre-
ceding his departure from India, Lord Dalhousie alludes
to this baptism of the Maharajah as remarkably signalis-
ing the period of his Government. The " Friend of
India" v/rote respecting it, that with the exception of
Prester John, in whom, despite Marco Polo, our faith is
exceedingly limited, and a Roman Catholic Ziogoon of
Japan, Dhuleep Singh is the first of his rank in Asia
who has become a Christian. We remember also that the
baptism of Master Ram Chundar, then Mathematical
Teacher of the Government College at Delhi, took place
at Delhi on the nth of May, 1852, by Mr. Jennings, the

296 THE POLITICAL ASPECT OF MISSIONS.

Chaplain, with the full sanction of Mr. Thomason, the
Lieutenant-Governor, N.-W.P. ; in the presence of Sir
Thomas Metcalfe, the Governor-General's Agent at
Delhi ; Mr. Gubbins, the Judge ; Major Lewis, of the
Artillery, and Dr. Ross, the Civil Surgeon,*

The reception which the Native Christians of the
Punjab gave to the Prince of Wales at the City Mission
House, Umritsur, on the 24th January, 1876, was an
event which will never be forgotten by any one who was
present on that occasion. An address, together with
copies of the Holy Scriptures in the vernaculars, was
presented to H.R.H. by the Kanwar Sahib (the brother
of the late Rajah of Kapurthalla, who had become a
Christian some months before), Master Ram Chundar
(the Director of Public Instruction in the Patiala State),
and Mr. Abdullah Athim (then an Extra Assistant
Commissioner), in the presence of many hundred Native
Christians, who had flocked together to see the eldest
son of the Queen, their future Emperor and King. It
was then felt by all that the Native Christians of India
had become, as they said, a qaitin, a recognised class
amongst the people of India, than whom more loyal
subjects of the Empress-Queen do not exist in the whole
land.

The address which was given to the Native Christians

* Master Ram Chundar's Treatise on Maxima and Minima was pub-
lished by the Honourable Court of Directors of the East India Company,
through Professor De Morgan, "for circulation in Europe and India, in
acknowledgment of the merit of the author, and in testimony of the im-
portance of independent speculation, as an instrument of national pro-
gress in India." A dress of honour, and a purse of Rs. 2,600 were given
him at the same time by the Company, through Colonel Maclagan.
Master Ram Chundar had met with two difficulties before he became a
Christian. The first was that " the English themselves could not believe
in Christianity, because, as a Government, they did not exert themselves
to teach it; and the second, that a person who believes in God stands in
need of no other religion." He was " undeceived of his first impression
by seeing enlightened and well-informed Englishmen kneeling and pray-
ing devoutly in the Delhi Church." He afterwards became Director of
Public Instruction in the Patiala State. He died in 1882.

SUNDAY OBSERVANCE. 297

of the Punjab by the Viceroy, the Marquis of Ripon, in
the Alexandra School, Umritsur, has been already given
above.

Another matter which practically and greatly affects the
results of Missions from a political aspect is the Govern-
ment order which prohibits all Government works from
being performed on the Sunday, except in cases of
emergency. Mr. Cust, in his review of Lord Lawrence's
life, in the CM. Intelligencer, tells us that when
Lord Canning came as Viceroy to visit the Punjab he
" heard with surprise, but received the rebuke with
courtesy, that in the Punjab no official moved his camp
on the Sunday ; and when his Lordship was received on
arrival by a company of men distinguished in peace and
war, who had marched on the Saturday night, so as not
to disturb the Viceregal arrangements, he was struck by
the silent reproof, and no tent was ever again struck on
a Sunday. In the North of India, for more than a
quarter of a century, no official order has been issued, no
regiment allowed to march, no labour sanctioned on the
public works on a Sunday ; and this not from the opera-
tion or any law, or the influence of clergy, but from the
quiet and unostenatious example and orders of God-
fearing men in authority. We doubt not that such is
the practice all over India."

The Government order is as follows : —

Frotn the Secretary to the Gover?i??iejit of India, to the Venerable

Archdeacon J. H. Pratt, Public Works Department, No,

537 C — Z1>^'^- Dated Simla, 2^th July, 1864.

In compliance with the request contained in your letter

dated the 5th July, to the address of the Secre-

On suspension ^ ^^ ^y^^ Government of India in the Home

of rublic Works -ta, ^t j-^j^r ji.u

on Sunday. Department, I am directed to forward the

accompanying copy of Public Works Depart-
ment Circular No. 51 of i8th June, i86t, which contains the
latest orders issued from this Office prohibiting the carrying on
of Public Works on Sunday.

298 THE POLITICAL ASPECT OF MISSIONS.

Circular No. 51, dated \Zth J-une^ 1861.

I am directed to request that general attention may be called

to the standing order* of the Department,

ruDiic worics prohibiting work on Sunday, which there is

VIII.' Section I reason to believe is disregarded by some

Para. II. ' Officers without any justification of emergency,

i.e., bond fide danger to life or property. It is

the duty of Superintending Engineers to check this at once.

2. The order is as applicable, T am directed to observe, to
what are undertaken as Famine Works as it is to others. In
such cases, indeed, there is never any emergency as regards the
object ; and there can be no difficulty in arranging for the
payment of wages to regular attendants on the work, whilst a
violation of the rule would be peculiarly inappropriate in a
work of charity. It is desirable to call the attention of Officers
in charge of such works to this, where it has not already been
enjoined or thoroughly understood.

Missionary work in the Punjab has been also greatly
affected and benefited by the erection of English chtirches,
which were built in all otcr Stations, through the influ-
ence of Sir Robert Montgomery, the second Lieutenant-
Governor of our Province, in i860 — 61. The following
is taken from the Government document respecting
their erection : — " The Honourable the Lieut.-Governor
has been strongly impressed with the advisableness of
constructing, at the expense of the State, small churches
on the Gujranwala plan, at 15 of our smaller Stations.
Every Station in the Punjab would then have a building
devoted to public worship, in which the Residents could
assemble. The Khans of the Derajat who went to Sial-
kot to attend the Governor General's Durbar in March
last, saw for the first time a Christian Church. They
visited it, and asked eagerly about the mode of conduct-
ing worship, whether there was a Padre, &c. This is not
to be wondered at. The Derajat has been under British
Government for upwards of eleven years, and although
there are four Civil Stations, and a large body of Civil
and Military officers, there is not a single public building

GOVERNiMENT CHURCHES. 299

in that land devoted exclusively to Christian worship ;
nor until very recently has a clergyman ever been
appointed there. . . . Impressed with these views, His
Honour the Lieut-Governor, in submitting the Public
Works Budget for i860 and 1861, made provision for
the erection of 15 small churches. . . . Taking the aver-
age cost of such structures at Rs. 4,000, the total amount
required for the 1 5 would be Rs. 60,000 ; and for the
expenditure of this sum His Honour strongly recom-
mended the sanction of the Supreme Government,
proposing to spread it over two or three years, and
guaranteeing that it would free the Government from
any further demand. In reply the Governor-General
was pleased cordially to approve of the object.

" In accordance with the foregoing sanction, the Lieut-
Governor has caused three standard designs and estimates
to be prepared, viz. : —

Rs.
For a Church to hold 70 persons, estimated cost 5,820

„ „ between 30 and 40 persons ... „ 4,129

24 persons „ 2,454

Every Deputy-Commissioner in whose Station a church
is to be built will be furnished with a plan and estimate
of the particular class of church proposed to be con-
structed, no deviation from which should be made on
any account without previous sanction. . . . His Honour
takes a great interest in this work, and feels sure that
District officers will set to work heartily and willingly,
and it is hoped that the completion of all these buildings
may be reported by April next."

Wherever in the whole Punjab a Native visits an
English Station, he may now behold a building set apart
for the worship of God, and learns that we are not the
prayerless, godless people that many supposed us to be.

Respecting our system of Gover7iment Education, we
have still necessarily a weakness, which affects the whole

300 THE POLITICAL ASPECT OF MISSIONS.

of India, both religiously and politically. Together with
secular knowledge, our Government cannot inculcate the
fundamental principles of the Word of God. Knowledge
is power, and we have given to our young men to eat of
the tree of knowledge. It is manifest that some of our
Indian subjects, who through knowledge are rapidly
obtaining power, are becoming politically our opponents.
They have no religious principles which would lead
them to attach themselves to a Christian Government.
If Missions were ever to attain the success which all
Christians desire, a great political advantage would be
gained.

The same may said respecting our municipalities. The
best preparation for self-government is the inculcation
of those principles which lead men individually to
govern themselves, in their own lives and families. As
long as men are evil, much good cannot be expected of
them. " An evil tree cannot bring forth good fruit."
** Make the tree good, and his fruit good." Our Govern-
ment is now placing power in the hands of the people, and
the people are now rapidly discovering the power for
good or evil conferred upon them by education, rapid
locomotion, and freedom of speech and the Press. Every-
thing, therefore, that has reference to practical morality,
honesty, and truth must be of great importance to
all persons who have any official connexion with the
Government or the people. True Christianity is the very
essence of liberty, and the capacity and power for self-
government, in every sense of the word, will then be
gained by the people. Until a proportion of them
sufficient to leaven the whole community have become
true Christians, self-government without Christianity
may be only a calamity.

We have seen how Lord Lawrence and his Lieutenants
were willing to stake their political reputation, and the
fate of the Empire, on the issue of their Christian action

CHRISTIAN POLICY. 30I

and example, and they stood and prospered. They
knew what they believed, and Him in whom they
trusted. The result has proved them to be politically
right. It is curious to observe from history how the
Emperor Aurungzebe, who was one of the best and
ablest Mahomedan rulers that India has ever known, was
also willing to stake the fate of his Empire on the issue
of his Mahomedan example and action. He believed
implicitly in Mahomedanism, and it was his belief in
the Koran, and his sincere desire and efforts to carry
out its precepts, which led him to order the capitation
tax on all Hindus throughout India. The Koran
enjoins religious persecution ; and it was his faith in
Mahomedanism which made 200,000 Hindus fly to arms,
and occasioned the ruin of the whole house of Timur.
Christianity enjoins the wide promulgation of the Gospel,
with perfect religious toleration. Our Punjab Rulers, in
promoting the wide extention of Missionary efforts,
from political as well as religious considerations, whilst
practising religious toleration, obeyed the injuctions of
Christianity. The Nation became exalted, and the
throne established.

Our Christian system of religious toleration is well
enunciated in the memorable words of Mr. Maine, uttered
on the 31st March, 1869, when speaking on the part of
Government he said : — " We will not force any man to be
a Christian. We will not tempt any man to be a Christian.
But if he chooses to be a Christian, it would be shameful
if we did not apply to him, and his, those principles of
equal dealing between man and man, of which we are
in India the sole depositories."

Sir Donald McLeod tells us that "the prayers and
exertions of a Christian people are required to press on
the Government the necessity of doing everything a
Government legitimately can do to promote the progress
of Christianity and a sound morality throughout India,

302 THE POLITICAL ASPECT OF MISSIONS.

whether they can take a direct part in spreading the
former or not. Above all, they should be urged to send
out Christian rulers — men who are faithful, and are not
ashamed of the Gospel."

We have here referred to events which took place in
the Punjab more than twenty years ago, because no
account of thirty-three years of C.M.S. Missionary work
in the Punjab would be complete without it ; and
because the history of the past will be our best guide in
all future events. The results of Christian Missions in a
country like India can never be without their political
aspect.

We gratefully acknowledge that in no heathen country
in the world, as far as we know, are greater opportunities
offered to Missionary work, by any Government, than
they are in India. Religious toleration and protection
are afforded alike to Christians, Hindus, Mahomedans,
and Sikhs ; and religious liberty is given equally to all.
The Christian magistrate protects all persons, of what-
ever faith and creed, from ill-treatment and wrong on
account of the religion which they profess.

303

CHAPTER XVIII.

OUR NEED OF AGENTS.

We have seen that the Punjab is still almost entirely a
Missionary sphere of labour. There are as yet but few
converts in it. The field is a most promising one, but it
is one which has yet to be cultivated. Christianity has
effected a lodgment in it ; " but there remaineth yet very
much land to be possessed."

For our comparatively few converts we must indeed
have Native Pastors. But our chief want in the Punjab
is that of Evangelists. Our Native Pastors for the
present must be also Evangelists ; and our Evangelists
must be also Pastors, to feed Christ's sheep wherever
they may be found. Our model must be St. Paul, in his
relations both with his converts, with the Jews, and with
the heathen also. We must everywhere " teach " the dis-
ciples, and " evangelise " the heathen. It is evident also
that our Evangelists in the Punjab must be Natives as
well as Europeans ; for India must be won for Christ by
them, as well as held by them for Him when won ; even
as it has been in part won by them for England, and is
now held in a great measure by them. To use their own
expressions : The handle of the Gospel axe must be cut
from the branches of their own tree ; their own country's
dog must be put after their own country's hare. The
Church must be the Mission, and the Mission must be
the whole Church. The work must be carried on by
both Europeans and Natives combined ; for in our
present circumstances, we meet with failure only when

304 OUR NEED OF AGENTS.

it is left exclusively in the hands of either Europeans or
Natives, of Ministers or laymen. As long ago as 1870,
the Church Missionary Society wrote : — " In the Punjab
we want men to serve not only as Native Pastors but as
Native Evangelists. There is an energy and fire about
the men of the Punjab which, if sanctified, particularly
qualifies them to fall into the front rank with European
Missionaries. There is no reason why there should not
be raised out of such materials an aggressive as well as a
Pastoral agency." {Lilel/i^-encer, December, iSyo.) We
work not only for the people, but we work also by them.
For such a work we need help and helpers of every
kind, women as well as men of every class in society,
both Europeans and Natives, and we believe that God will
supply all our need. His workers have many different gifts
and endowments to qualify them for His service, based
on their capacities to receive them and abilities to use
them. All these are all given by the same Spirit. They
are appointed to many different offices, for different
services and administrations, which are all given by the
same Lord. And there are many different effects and
results, which are wrought in the exercise of these gifts,
and in the performance of many services in the different
offices, which are all given by the same God, who worketh
all in all. It is our part to pray, and to watch, and to
wait for workers, and to receive and enlist from every
quarter whomsoever He may send, whenever He sends
them, and having trained them to employ them in His
service. We have seen that many of our Lord's choicest
servants in the Punjab have been distinguished officers
of the Government, who have held high positions in the
country. The Church needs them all. And it needs
also the very lowest Native or Eurasian or European in
the Province, if only he be a true servant of Christ. God
made them all, just as they are. " He made the sun and
moon ; He made the stars also." Even the weakest can

ALL TALENTS NEEDED. 305

desire, with Baxter, to bring some water to cast upon the
fire, even though he has not a silver vessel to bring it in.
We need every kind of talent; for the Spirit of God,
when poured into different vessels, acts in different ways,
under many different circumstances, for many differing
needs. And one worker succeeds another, just as he is
needed ; for the great worker is God, and men are
fellow-workers with Him. Generation after generation
of workers passes away, but He remains the same.
" He removes the workers, but carries on the work."
Earthly suns go down, but His glory never sets. When
one worker dies, or is removed to another sphere. He
visits His people in the persons of other workers, and
carries on the work ; just as in days of old, He visited
the children of Israel in the person of Moses ; and when
Moses died. He called on Joshua, another servant, to
" arise." He works in them mightily and effectually, to
will and to do of His good pleasure, according to the
power that worketh in them ; and then men work for
Him, just as the Prince of the world now also works in
the children of disobedience, and energises men to work
for him. " My Father," says Christ, " worketh hitherto,
and I work," and His people work by His energy, through
the grace given them of God. Christ works in them, by
word and deed, through mighty signs and wonders, by
the power of the Spirit of God, to make the Gentiles
obedient. And the work must prosper, as far as it is
His, simply because it is His.

The Church Missionary Society is only one source
from which Mission agents are supplied. We must enlist
agents from every source, for every kind of Christian
work. On the ist January, 1862, General E. Lake, then
Commissioner of Jullunder, spoke thus at the Lahore Mis-
sionary Conference: — *'We want chiefly in Missionaiy
work that spirit which has created a large force of
volunteers in all parts of England, and which has extended

306 OUR NEED OF AGENTS.

even to this capital. We have, so to speak, a standing
Missionary army in India, which is totally inadequate
to its wants. We must supplement these insufficient
agencies by a volunteer force, which must be recruited
chiefly from the Lay members of the Church. Much of
the work now devolving upon Missionaries must be done
by Laymen, or the work of evangelisation will be greatly
retarded. The Lay element in this country which now
chiefly hinders the work may be largely used in pro-
moting it. Do we wish to see preaching more powerful
to the saving of souls } Let our preachers be relieved
of secularities that they may give themselves unto
prayers and the ministry of the Word. Do we wish to
see itineration more successful ^ Let Laymen be more
consistent, God fearing, Christ loving men, so that
Missionaries may be able not only to point out what
Christians ought to be, but what Christians are. Do we
desire the Native brethren to love us } Let us show
them how we love each other, and let us hold out the
right hand of fellowship to all Native Christians who
are Christians indeed, for the Lord's sake. In thus
showing the labours of Missionaries, we shall imbibe
some of their Missionary spirit ; and we shall do good,
not only to the souls of others, but also to our own. Let
no man refrain because he thinks he can do nothing.
There is this blessedness in labouring for Christ, that
He measures not our labours by their results, but He
has Himself told us that a cup of cold water, given in
the name of a disciple, shall in no wise lose its reward,
and we know that the widow's two mites were more
valued by Christ than all the gold that the rich man
poured into His treasury. He will honour every effort,
however humble, if it is done to the glory of God."

For Missionaries to the people of the Punjab, we
reply we especially now need men of power, who will
become leaders in this work. Dr. Maclear writes in

NATIVE LEADERS WANTED. 307

his Apostles of Mediceval Europe : — " If we turn to
the most eminent apostles of the mediaeval period, we
cannot but be struck with the immense influence of
individual energy, and the subduing force of personal
character. Around individuals centered not merely the
life, but the very existence of the Churches of Europe.
Where others trembled, they showed no fear ; where
others ventured nothing, they ventured everything."

We read in history of two noble men, who lived
together as teacher and pupil in a school of great repute,
at Bee in Normandy, who afterwards did much to
mould our Church of England in its present form, and
who successively became Archbishops of Canterbury.
Their names were Lanfranc and Anselm. It is said of
them that they were " attracted to each other by a
common sympathy, and were bound together by a
common object, tiamely, that of educating and elevating
the bold, arrogant, ambitious Norman race." For this
object they lived ; they attracted men of like minds to
them ; and they succeeded in their undertaking. In the
whole of Asia there could be perhaps hardly a greater
work that could be attempted by our great teachers and
pupils in our Universities of Cambridge and Oxford, or
in our great public schools, than that of educating and
elevating the bold, chivalrous races of the Sikhs and
Afghans. In the Punjab we have seen that many great
men have been attracted to each other by this common
sympathy, and have attracted others to them. In
Missionary matters our Bishop of Lahore has attracted
to the work Mr. Knott and Mr. Gordon, and many
others also. His Missionary spirit has awakened the
same spirit in many, and has quickened the spirit of
Missionaries everywhere.

We need now more men of position, learning, and
influence for the Master's work in the Punjab, and in the
many countries round it, in this meeting place of creeds

X 2

308 OUR NEED OF AGENTS.

and systems, amidst the collision of rival doctrines, to
stamp their spirits on some of the noblest races in Asia,
and yet men do not offer themselves for the work. We
remember George Herbert's words, written in 1625, by
one who himself was a member of a noble house in
England : — " It hath been formerly judged that the
domestic servants of the King of Heaven should be of
the noblest families on earth ; and though the iniquity
of the late times have made clergymen meanly valued,
and the sacred name of Priest [or of Missionary] con-
temptible, yet will I labour to make it honourable, by
consecrating all my learning and all my poor abilities to
advance the glory of that God that gave them ; knowing
that I can never do too much for Him that hath done
so much for me as to make me a Christian. And I will
labour to be like my Saviour, by making humility lovely
in the eyes of all men, and by following the merciful
and meek example of my dear Jesus."

Time was when great and noble men of the highest
birth thought it their greatest honour to be permitted to
devote their lives to the service of God in Missionary
enterprise. Columba, A.D. 521 to 597, we are told, was
of the royal family of Ireland. Columbanus, A.D. 559 to
615, who evangelised Austrasia and Burgundy, was the
son of noble parents in Leinster. At 30 years of age
he Avent forth with 12 associates from the Irish monastery
of Bangor, after bidding farewell to his country, and
never expecting to see it again, an expectation which
was realised by almost all Missionaries in those days ;
for God then trained His servants for lives of faith, by
enabling them to leave all and follow Him, and then do
deeds of hardness. It is said that the school he formed
in Luxeuil was '' the most celebrated and the most
frequented school in Christendom in the seventh century.
As it always happens, when a great centre of Christian
virtues is formed in the world, light and life shone

MEDIAEVAL EXAMPLES. 309

forth from it, and lightened all around with irresistible
energy." Winfred (St. Boniface), 680 to 755, who did
so much to plant and extend the faith of Christ in
Thuringia and Hesse, and who became Metropolitan of
Mayence, and exercised jurisdiction over Worms, Spires,
Cologne, Utrecht, and the newly-evangelised tribes
whom he had won over to the Christian faith, was the
son of noble parents living near Exeter. He died a
martyr's death in Frisia, and is still known as the Apostle
of the Teutons. Missionaries then usually formed com-
munities, concentrating their strength so as to enable
them to do their work more effectively. They generally
set forth in companies of 12 or 13, whose ranks were
often recruited by strong-bodied earnest men, who gave
themselves for life to the work of God, and who loved
not their lives unto the death ; who went forth in such
numbers, that the doubt has been expressed whether
England of the present day sends out as many Mis-
sionaries to the whole world as she sent, at the end of
the seventh and the beginning of the eighth centuries,
to one province of Germany alone. " No stories," it is
said, " were listened to in those times in the Anglo-Saxon
monasteries with greater zest and avidity than those
which were connected with the adventurous Missions " of
these great and holy men. In those days men Christianised
whole districts and countries. They literally "through
faith subdued kingdoms," because they "obtained the
promises." What but our own lack of faith and zeal
and love prevents men from doing so now also ? Our
lament, in the present day, like that of Richard Baxter
in his, is " not that bad men are so very bad, but that
good men are so little good."

The spiritual power of leading souls to heaven was
recognised in former days as the greatest glory which
princes or great men could gain on earth. They first
learned to conquer self, and then to conquer others for

310 OUR NEED OF AGENTS.

God. They worked not for life, but from life. They
lent themselves to be the instruments of God, not because
they thought themselves holier or better than others, but
because they believed that God had called them to the
work of making His Gospel known.

Dr. Vaughan writes : — " The ministry is no mechanical
agency. It is the living man. The ascended Lord gave
gifts unto men, but the gifts themselves were men too ;
Apostles, Prophets, Evangelists, Pastors, and Teachers.
The ministry is the minister. If the man is without life,
so is the work." The greatest gifts which God gives
are the men.

We therefore pray for men — men whose hearts have
been stirred up to come out singularly for God — who do
not wish to be so much of a piece with the common
thread of life, as of the purple which is embroidered on
it — men who have been specially prepared by God for
that work which God has prepared for them ; who will
devote the peculiarities of their nature, whatever they
may be, to the Redeemer's service.

In the year 1870, a list was published in the February
number of the CM. Intelligencer of the names, the
Colleges, and the Degrees of all University men, from
Cambridge, Oxford, and Dublin (as far as they were
known), who had gone forth to be Missionaries to the
Heathen world, in connexion with any of our Church of
England Missionary Societies, between the years 1800
and 1869. It was said that at that time there were
23,000 clergymen in the Church of England, most of
whom had received a University education, and yet, that
of this number only 50 were then labouring in the whole
Heathen world. The number of University Graduates
who had ever become Missionaries to the heathen, as far
as it was known, up to the year 1870, was 129.*

• Vide Appendix C, where an analysis of them is given.

THE TRUE MISSIONARY SPIRIT. 3II

Our appeal is still to our Universities. In Bishop
Mackenzie's Life, we read the following words, describing
the way in which he became a Missionary : — " I am now
28. It is high time I was doing something. I have
given this place (Cambridge) a good trial, and I am
thoroughly dissatisfied" (p. 18). "If others will not
go, I will. The only thing, I think, which has prevented
my doing so, once and again, has been a tacit resolution
not to put the case to myself as clearly as possible ; for
as soon as I did that, the case seemed clear" (p. J2).
" My positive reasons are that there is difficulty in
getting men to go out, and I have no reason to give
against going, therefore I ought to go. Like labourers
in a field, each should go where he is most wanted " (p.
87). After he had gone out to East Africa he wrote, —
" As for myself, I have not a shadow of regret at the
change of occupation. On the contrary, I am full of
thanks to Him who gave me the good will, as I cannot
help regarding it, and gave me strength to carry out the
purpose, and has so fully recompensed me for my
sacrifice" (p. 82).

For worldly duties and secular appointments, wherever
earthly gain or honour are concerned, there are many
candidates, for the spirit of worldly enterprise is never
lacking. " If these lands," wrote Xavier, " had scented
woods and mines of gold. Christians would find courage
to go there ; nor would all the perils of the world pre-
vent them. They are dastardly and alarmed, because
there is nothing to be gained there but the souls of
men ; and shall love be less hardy, and less generous,
than avarice ? " And yet even Xavier had found that
" so intense and abundant are the delights which God is
accustomed to bestow on those who labour diligently in
His service in this barbarous land, that if there be in
this life any true and solid enjoyment, I believe it to be
this, and this alone." If angels were only permitted to

312 OUR NEED OF AGENTS.

engage in this work, there would be abundant volunteers
from amongst the holiest and mightiest of spirits ; but
men have generally but little faith, either to receive
grace or to confer it If men would draw their fellow-
men to God, they must be, like John the Baptist, full of
the Holy Ghost.

Let Christian men follow the promptings of their
spiritual life, and go forth in faith, with a full conviction
of duty, and earnest prayer for God's guidance and help.
All real Missionary work is carried on simply by faith
in God. The Missionary looks to Him for everything.
It is God who undertakes for him, guides him, does all
for him, and helps him in everything. The Missionary
leaves himself, and all his work, and all he has, entirely
in God's hands, and looks to Him to order everything, in
whatever way He sees to be best. And then difficulties
vanish, as far as it is good that they should disappear ;
and everything is ordered for him in a manner far
exceeding his highest desires or conceptions. He dwells
with the King. In his work He holds him up, and he is
safe. God is our King. He commands deliverances for
Jacob.

All true faith has in it an element of venture. In
faith in God's promises and commands Christ's soldiers
may venture much, and they will not be disappointed
in their expectations (i Sam. xiv. 6). They may go
wherever God sends them. They may attempt whatever
work God gives them to do. They can even walk on
troubled waters, if they have faith. And then He who
gives them faith will testify to it, as much as He did to
those heroes of old, to whose deeds of faith the whole
Word of God bears testimony to. We have never heard
of any true man who ever regretted that he became
a Missionary, or who was disappointed with his work, or
found God's promises untrue. We have never heard
of the friends of any Missionary who regretted that they

SELF-SACRIFICE WANTED. 313

had sent him, from the days of the Apostles up to the
present time ; the experience of all true Missionaries has
ever been the same. " Jesus said unto His disciples,
When I sent you without purse, and scrip, and shots Jacked
ye anything? And they said, iV^///27^^." (Luke xxii. 35.)

Let us cease for ever to speak of giving up anything.
We do not give up anything by becoming Missionaries.
But we receive much. God gives, and not we. Christ gave
up much, and we gain much. When we become like
Him we can perhaps give something, and give up some-
thing, and ourselves receive the promised hundred-fold.
The Christian life is one of asking, and receiving, and
giving. The same Master who said, ''Ask, and it shall
be given to you," said, " Whosoever hath it shall be given
to him, and he shall have more abundance " ; and also
said, " Give, and it shall be given unto you, good
measure, pressed down, and shaken together, and running
over." The same word " shall be given " is used in all
cases ; thus showing us that " to ask " is the way " to
receive," " to have " is the way to receive ** more abun-
dantly," and '' to give " is the way to receive '* to over-
flowing."

If any doubt whether God has called them to this
work the doubts may generally be removed by a candid
answer to two easy questions: ist, ''Can I go.-*^' and
2ndly, " Will I go, if God sends me } " When the heart
is filled with faith and love, ten thousand difficulties
and objections vanish at once ; and men are willing, and
are even desirous, to do anything, whereby the Kingdom
of the Redeemer may be advanced in the world.

We need now many labourers for Missionary work in
the Punjab. We need preachers, both for the pulpit and
the Bazaar, itinerators, writers, translators, medical Mis-
sionaries and educationalists ; but we specially need
leaders and chiefs, ready, in their very persons, like the
bull in the herd, or the ram in the flock, to confront

314 OUR NEED OF AGENTS.

every peril, to be foremost in action, and wise in council.
We want true men, who will ever seek to draw the
world into the Church ; but not the Church into the
world, for Christians are not of the world, even as
Christ was not of the world. They who go to the front
of the battle get the blessing and the victory, for
they are worthy because trained in trial and danger.
Christ conquered in the wilderness. The wilderness is a
surer place for victory, and perhaps safer from danger
than the garden. They who stay at home, bearing on their
persons no trace of the conflict, from which they shrink,
will afterwards wear a different crown. We would
therefore again plead for leaders ; we should thankfully
welcome to this work some men of noble birth, if God
were pleased to send them. We need men who can speak
and write well ; men of noble minds, with hate of hate,
and scorn of scorn, as well as love of love ; real men,
and whose leading the people will willingly follow.

Lord Mayo (the late Viceroy) wrote : — " I believe that
more is to be done with the chiefs of India by personal
influence and oral advice, by visiting them in the way
they think most suitable to their dignity, in conformity
with ancient usuages, and by exalting them in the eyes
of their subjects, than by the best letter writers or the
wisest orders. But to do all this a man is wanted. Per-
sonal influence is still in India the most potent engine
we have at our disposal. In fact I find that no man who
does not possess it has a chance of succeeding with a
Native Chief" {Life, Vol. I., p. 212.) When Sir Herbert
Edwardes was in Peshawur the Afghan Chiefs said that
they would " sooner ride after him than after any other
man they knew." Great minds show great sympathy
and consideration for the people, and this, especially
in India, wins their confidence and affection. Sir John
Malcolm wrote : — *' No business, however urgent, and no
meal, however hungry I am, is allowed to prevent the

WORK FOR OLD AND YOUNG. 315

instant access of any human being, however humble he
may be. He is heard and answered, either at the
moment or at an hour appointed by myself." The
writer once witnessed a little action of Sir Henry
Lawrence, which at the time made a great impression on
him. Sir Henry was about to take an evening excursion
with Lady Lawrence, when he received a note from
Rajah Tej Singh about some local improvement. He
at once changed the object of the drive, for, " everything
that comes from a man of his position," he said, " deserves
immediate attention." No wonder that he won all hearts,
and gained such vast influence amongst the people.

We can, in the Punjab, provide any kind of work
under almost any circumstances which men may desire
or prefer. We remember how in former days St.
Bernard loved the valleys and Benedict the hills ; how
St. Francis preferred the towns, and Ignatius the great
cities. Each mind has its own preferences, and in this
country there is work for all, under circumstances of
almost every kind, to suit the tastes and talents of all.

English people may sometimes live long in India, even
when they come out late in life ; and work may thus
sometimes be found even for those who are no longer
young. Bishop Wilson came out in 1832, when he was
54 years, and he lived and laboured in India for 25
years until his death in 1857. There is a lady now living
in the Punjab, who came to India in 1875, also at the
age of 54. She has been in Batala (often the only
European within 20 miles) for eight years, spending
both hot and cold seasons in the plains. She has by her
writings, example, and active labours influenced India
probably even more than she had previously benefited
England, although her name is a household word in
England, and wherever English is read.*

* See Appendix D, where a list of her works is given.

3l6 OUR NEED OF AGENTS.

Those persons who give themselves up to work for
God, according to His will, will always complete, in
God's own way, the work which He gives them to do,
whether their lives be long or short. " '^oXor^on finished
the house of the Lord, and his own house ; and all
that ca7fie into Solomon' ?> heart to make in the house of the
Lord^ he prosperously effected!' (2 Chron. vii. ii.) When
God is with men, let them do all that is in their heart,
(i Chron. xvii. 2.)*

And then when all is done death will be ours, a gift
from God as truly as life has been ; for "all things are
ours, whether life or death." Death, too is reckoned in
the inventory ; and a noble treasure it is. Augustine
says : — " No one will die who has not to die some day ;
and there is no bad death which is preceded by a good
life."

* "Whatsoever we ask we receive of Him." i John iii. 22. When
Steinberg, the Bengal Missionary, was once very ill, he prayed to God
to give him ten more years of life. He then recovered his health. When
the ten years for which he had asked drew to an end, he told his wife
that his time had come, and then died. He received what he asked.
Whosoever hath faith in God, and " shall not doubt in his heart, but
shall believe that those things which he saith shall come to pass, he
shall have whatsoever he saith." — St. Mark xi. 23.

317

CHAPTER XIX.

OUR NEED OF SYSTEM.

That we are on the eve of great religious changes in
India, there can be no doubt. Sir Bartle Frere wrote
some years ago : — " I speak simply as to matters of
experience and observation ; just as a Roman prefect
might have reported to Trajan or the Antonines ; and I
assure you that whatever you may be told to the contrary,
the teaching of Christianity among i6o millions of civi-
lised industrious Hindus and Mahomedans in India is
effecting changes, moral, social, and political, which, for
extent and rapidity of effect, are far more extraordinary
than you or your fathers have witnessed in modern
Europe. . . . Statistical facts can in no way convey any
adequate idea of the work done in any part of India.
The effect is often enormous, where there has not been a
single avowed conversion."

Sir Donald McLeod, our late Lieutenant-Governor
says : —

" In many places an impression prevails that our Missions
have not produced results adequate to the efforts which have
been made, but I trust enough has been said to prove that
there is no real foundation for this impression, and those who
hold such opinions know but little of the reality. . . . The
work may be going on silently, but, when the process of under-
mining the mountain of idolatry has been completed, the whole
may be expected to fall with rapidity, and crumble to dust."

The Natives speak of it as much as Europeans do.
All who care to see it know that great changes are at
hand. Are we p7'epared for them zuhe?t they come ?

Our Missionary work is very manifold, and the object
which we have in view is very great. We believe that

3l8 OUR NEED OF SYSTEM.

in the present state of the Punjab our Missions, or rather
our Churches, and especially those which are in our chief
centres, should be the fountain and source and channel,
in God's good providence and by His help, of all kinds
of religious effort which can benefit the people. We
believe that they should concentrate in themselves many
different kinds of labours, to the great advantage of the
people, for whom they have been founded. Their agents
should be the great teachers of Christianity, to Christians
as well as Heathen ; the great itinerants and pioneers
and evangelists, in every direction ; the great trans-
lators, writers, and distributors of religious and useful
books ; the great educationalists ; the great doctors and
healers of the sick, both in towns and villages ; the
great givers of hospitality to strangers ; and the great
friends and helpers of the poor.

If such be our aim and object, it is evident that our
Missionary work needs careful system and organisation.
No Government can succeed without it. In all admini-
strations on earth it is requisite that some defined
plan of operations should be organised, which should be
regularly carried on, and continually improved and
enlarged. Foundations which are once laid down should
be systematically built on, and not hastily set aside,
either for passing emergencies or out of deference to
mere individual preferences.

Our Missionary efforts have hitherto been too diffuse.
To send one Missionary here, and another there, to
distant positions, which can have no bearing the one on
the other, can hardly be the way to convert to Christi-
anity a country like India. It is said that the success of
Napoleon the Great resulted from his always " massing
the greatest number of men on the decisive point of the
scene of action." It is said also of Alexander the Great
that he owed his victories to the fact that " he set always
vigorously on one place."

MISSIONARY CENTRES. 319

In considering the "respective values of Missionary-
Agents in small numbers at many places, and of the
same force, if massed in a few Missionary centres,"
General R. Maclagan, R.E., late of the Punjab, thus
writes in his paper at the Derby Congress in 1882 : —

" Missionary Centres occupied in great strength imply, with
the same resources, fewer men (that is European agents) for
separate missions at other places. It implies that many places,
some of them perhaps places of importance, and large tracts of
country, are left out altogether. It is so. But may it not be
that with regard to the end in view — the Christianising of the
whole country — this is after all the best ? The work of our
Lord on earth may throw some light upon this question, even
though we may not apply all His methods to our practice.
The purpose which He came on earth to fulfil was one which,
in relation to the inhabitants of this globe, had no bounds but
those of the globe itself His field was the world. But His
personal ministry reached not beyond the bounds of one little
country at the east end of the Mediterranean, and to only a
part of it. All the rest of the world was for the time left out.
He gathered in a flock only in that small land, and prepared
chosen followers for carrying His message to other lands.
Palestine was the first great Missionary Centre. Far smaller
was that little portion of the earth's surface in relation to the
mission field of the world than our Mission Centres in foreign
lands to the areas of country for which they are meant to serve.
After the work was committed to His missionaries, we see
Jerusalem and Antioch made the chief centres for missions to
the Jews and to the Gentiles. And we see the Apostle to the
Gentiles going forth from these central stations, always with
some fellow- missionaries, planting the Gospel in the great
cities of the lands which he visited, and, so far as we see, in
the great cities only, and leaving chosen men to organise the
Church in these places ; from them was the word to sound out.
Our powers are not such as his ; we have to put forth greater
strength for the same end. And if, using the wisdom and the
powers given to us, we work a mission in any country from a
few strongly occupied centres, it is with the belief that the
whole work done towards the end in view, by a concentrated
organised effort in great strength at a small number of places,
is greater than the total results of the same efforts applied
separately at distances apart.

" For preachers, for teachers, for translators, for all accord-

320 OUR NEED OF SYSTEM.

ing to their gifts, there is a place at a Mission Centre. And
for many a Missionary, a place where he is associated with
others having different gifts, is a better place than he would
have, if he were working with his own less complete equipment
at a separate station of his own."

In India we can hardly yet say that we have generally
any very clearly defined or united plan of action. The
solitary Missionary struggles on as best he may, too
often becoming quickly discouraged. His health may
soon fail from overtaxed energies, or more often perhaps
from loss of heart. When he dies, or leaves the country,
he is succeeded by another, who does his best, but may
carry on the work on altogether a different plan ; or it
may sometimes happen that for a time he has no suc-
cessor at all, because there is no one to send. In our
modern Missions we seem thus to be working in too
desultory a way. We lack system. At present each
Missionary in some respects is a law to himself. He
does what he can, and what he believes to be best. But
this often implies both a waste of power and uncertainty
in continued action.

To preserve the continuity of our work, and to make
it more effective, the recommendation has been of late
made from several different quarters, that well-qualified
leaders should be appointed chairmen of Local Councils
or Conferences, in fixed districts, of which they should be
placed in responsible charge. The leader would thus
be the representative of all the workers, and his policy
the policy of the whole body. The Bishop of Calcutta
recommends that he should " not necessarily be the
senior, but the one recognised by all, as endowed with
those gifts which seem to qualify him for the delicate
work of keeping all in harmonious action ; not control-
ling so much as guiding ; just keeping all together, and
knowing how to leave each agent sufficiently free for the
exercise of his or her special gifts." This system is that

DISTRICT CONFERENCES. 32 1

which was found to be practically most successful in all
early and mediaeval Missions. In olden times these
leaders and general directors were usually elected by the
workers themselves. Their duties were "to govern
souls, and to heal and support them." On all important
business they consulted with all the workers, asking the
advice of each, even of the youngest, while the right of
making the final decision remained with themselves.
On such occasions it was said that " all should be called
to council, for God often reveals to the youngest and
simplest minds what is best." In lesser matters the
advice of the elder members was thought sufficient. " If
there is one amongst you," said Columbanus, one of the
greatest leaders of Missionary work in the Middle Ages,
"who holds different sentiments generally from the
others, send him away!'

Montalembert tells us, in his Monks of the West, that
wherever discipline was strictly maintained in the
Missions and Monasteries of olden days, there volunteers
were abundant. Wherever it was neglected, they were
but few. Our want of a stricter discipline in modern
Missions may perhaps be a reason why Missionaries are
so few.

The object of the Local Council, or Conference, would
be the union of all workers, for the good of all, in matters
affecting the welfare of all, so that the work may be
permanently carried on, on defined lines of action.
Whilst leaving much in dependence to every worker in
his or her own department of work, as regards all details
in carrying it on, the practical result would be, that in
every district there would be a body with many members,
labouring together with a recognised head ; instead of
many members, many workers, acting more or less
independent of each other, each one of whom has here-
tofore been in many respects a head to himself

There will be doubtless different modes of action in

322 OUR NEED OF SYSTEM.

different districts ; for we do not so much seek for perfect
uniformity in our Missions, as to utilise as far as possible
the individuality of every worker, for the benefit of the
whole work. After careful consideration of the opinions
of all the workers, the decision of the leader should be
ordinarily acquiesced in ; the appeal resting with the
Bishop, and with the Home Society, who receive all
applications for pecuniary support, and who are ulti-
mately responsible for the work.

But leaders must be in positions in which they can
lead. They should be the chief Missionary officers in
their districts, acquainted with everything, finding no
detail too trivial for their careful attention, no work too
hard for them to undertake personally. A Mission is
like a machine or watch. If any one part is injured, the
whole will suffer. Many wheels are dependent on the
chief wheel. They who must act on their own responsi-
bility must be allowed also to act on their own judgment.
If they are worthy of their positions, they should be left
as much as possible free to act on their own discretion.
If their eye be single their whole body will be full of
light. In all difficulties singleness of heart attracts the
light. Confidence in leaders is the greatest encourage-
ment to efficient work ; but it is conditional on such
work. When Mr. Venn was appointed Secretary of the
Church Missionary Society at home, he asked for the
prayers of his friends, that " either he might rise to the
greatness of the occasion, or else that a fitter agent might
be put in his place." *

* Since the above was written, a letter has been received from the
Parent Society, sanctioning the formation of District Conferences tenta-
tively, and at first for one year, in the Umritsur, Peshawur, Cashmire,
Multan and Sindh Missions. The members of these conferences will
be (i) all Missionaries in full connexion with the Society, labouring within
the District, (2) European or Native agents, directly responsible to, or
appointed by the corresponding Committee, and (3) Members of other
Societies who are working in connexion with the C.M.S., who are willing,
with their own Societies' consent, to connect themselves with it. The

NEED OF UNITY. 323

St. Paul in his Epistles continually speaks of the
words " minding the same things." In Phil. ii. 2 he
exhorts men to be " of one accord, of 07ie tnind " / and
in ch. iii. 16 he says, ^^ Let us walk by the same rule, let
us mind the same thing^ (See Rom. xv. 5,6; i Cor. i.
10; 2 Cor. xiii. 11 ; Phil. iv. 2 ; Eph. iv. 2, 3.) Union
in plan and action appears to be essential to the success
and the prosperity of the work. " Every kingdom
divided against itself is brought to desolation, and every
city or house divided against itself shall not stand " (St.
Matt. xii. 25).

We believe that in this manner the work would be
carried on more systematically, and would become more
consolidated, and thus gain strength. More men and
means would also be probably gained to the cause, both
from England and India ; and efforts to reach the Chiefs
and higher classes amongst the people would be more
effectual.

The letter to which we have referred from the Bishop
of Calcutta, Metropolitan of India, to the Chairman of
the Punjab Church Council, and which expresses his
mature views on this important subject, we here give in
extenso. It was written after he had visited every part
of India, and had had unusual opportunities of personally
witnessing Missionary operations in every part of the
country. His Lordship writes : —

The very important subjects upon which you have asked my
opinion have not, I assure you, been forgotten, but their very
importance seemed to demand that I should only write upon
them after full consideration ; and then the leisure for formu-
lating the results it has not been easy to secure.

I have doubted whether I should deal with them in a general

decision and responsibility on all matters will rest with the Chairman,
who is appointed by the Parent Society. Devotional study of the Word
of God and prayer will form an important part of each quarterly meeting,
and opportunity will be given for reviewing the work of the District
generally, taking mutual counsel in matters of difficulty, and discussing
new plans.

Y 2

324 OUR NEED OF SYSTEM.

way, or with special reference to your position in the Punjab.
Perhaps I had better write first in general terms, and then
apply my principles to your case as far as I can.

Now it seems to be generally accepted that a distinction
must be drawn between the principles to be acted upon, while
the work is still in a Missionary stage of development, and then
to be adopted when the converts are in sufficient numbers to
be gathered together in pastorates.

So long as it is still Missionary work, I seem to have arrived
at the following principles : —

I. Let the Missionary body occupy a central position in
strength, with all the agents deemed necessary, evangelistic,
medical, educational, male and female, more or less closely
associated together, worshipping together, and taking counsel
together, and being surrounded with all the needful central
institutions.

II. One of the body to act as head of the party, he to be
not necessarily the senior, but the one recognised by all, as
endowed with those gifts which seem to qualify him for the
delicate work of keeping all in harmonious action ; not con-
trolling so much, as guiding, just keeping all together, and
knowing how to leave each agent sufficiently free for the
exercise of his or her special gifts.

III. When the body at the centre has become so established,
and to feel that it can afford to go forth, then it should begin
to push out in what I may describe as skirmishing order, but
never getting so clear away as to break connexion with the
centre, visiting villages round about, &c., but falling back on
the centre from time to time, until it seems plain that certain
places may be occupied as outposts.

IV. In conducting evangelistic work, making preaching
tours, &c., the different agencies should act in concert; thus,
if a Missionary visits a village, he should be followed by a lady
worker to deal with the women, if possible, a medical Missionary
to deal with the sick, and so on ; if the medical Missionary
is the first to make an impression, he should be followed by
the Evangelist. Thus the attack is made in force, and you
avoid spending strength in desultory warfare. This of course
would not prevent occasional raids into more distant parts.

V. The time for settling more permanently in an outpost
should be regulated mainly by the evident desire of the people
to do something definite towards providing for the settlement
of a Catechist or other agent. A Catechist (or better still, two
together) should at first be stationed, in some measure sup-

BISHOP OF CALCUTTA'S OPINION. 32$

ported, by the people (they finding a place for him to live in,
or providing him with food, &c.), and his definite work should
be to keep alive the impressions made by the Missionary or
other agents at his last visit, preparing the way for his next
visit, and reporting what occurs.

VI. Outposts will thus develop and increase in number;
and as converts are granted, these outposts will become
pastorates, arid a Priest and Deacon should be then placed
with the Catechist. All the needful pastoral machinery will
then be supplied ; and I should make it a strong point at this
stage, that the converts should begin to interest themselves,
and take part in the further extension of the evangelistic work :
surrounding hamlets should be worked, and so gradually a
sort of parish be formed, with a Mother Church at this outpost,
and perhaps a Catechist, and a kutcha Chapel in the hamlet.
This outpost will thus gradually become a centre, or rather a
sub-centre, still however linked with the original centre. We
seem now to have passed out of the Missionary stage into the
pastorate, and then —

VII. With a Priest and Deacon at each outpost centre, with
Catechists in the hamlets, you will have a parish ; and these
outposts should be fixed upon with a view to becoming such.
The Parish will next have its Church Committee, or Parochial
Council ; and Native agencies will arise according to circum-
stances.

VIII. In time it will be desirable to have a centre amongst
these centres ; and here at this, which I shall call a district
centre, a tried and experienced Priest with suitable staff should
be placed, with such institutions provided as may be neces-
sary for the benefit of the surrounding district. This Priest
should have a certain amount of authority and responsibility
over the surrounding pastorates attached to his centre, and be
thus tested and educated for employment in higher posts.
The District Church Council should be held here under his
presidency, if he were equal to the post ; and he would gradually
gain a position of trust, which should be accompanied by some
increase of stipend or other substantial benefit. Of course all
this could only be developed by degrees, but it is what we
should aim at. As then the Church thus developed, districts
would increase, and all would be preparing for the time when
a Bishop (I think for this country, certainly in the first instance,
an Assistant Bishop) should if possible be appointed.

And now to apply these principles to the questions you have
put to me in reference to your case : —

326 OUR NEED OF SYSTEM.

In reply to subject (L), I do think that great additional
strength would be given to the work, if at your chief centres you
had what I should call a presiding Missionary in accordance
with my principle. (II.) The broad lines upon which the
work is to be conducted should be drawn, after mutual counsel
and prayerful deliberation, to ensure that the whole body ot
agents be consenting, and heartily ready to co-operate in the
general line of action ; but the presiding Missionary would be
the person to give the impulse and guidance in working out the
details.

On your second point, as to the position of the Alexandra
School, Batala School, &c., these should, I think, be regarded
as the Central Schools for the higher education of the superior
class and quaHty of children ; they, the children, might be the
cream drawn off from the district schools, the children of the
Mission Agents, &c., &c. ; and as regards the Batala Boys'
School, it should supply lads for the Lahore Divinity School.

As to the use to be made of the Lahore Book Depository, I
feel hardly able to help you ; but as regards the Colporteurs,
these should be attached to the centres, and be the means of
disseminating the particular kind of books, &c., which the
presiding Missionary would know to be specially suitable for
his particular centre and district.

Next on the Village Mission question : there can, I think,
be no doubt about their importance ; and the principles which
I have laid down in paras. III., IV., and V., will show how I
think they should be conducted. My strong point is, that the
work should be done systematically, all the different kinds of
agency being brought to bear in force. If any one agent gets
in the edge of the wedge, the others should drive it home ; and
the effect produced should be so nursed and watched, as to
ensure that, at the proper time and proper place, the station be
occupied by a resident agent, and gradually developed. This
will sometimes necessitate an exercise of self-restraint in the
matter of roving over too large an area, but the reward will soon
come in the consciousness of strength imparted to the efforts.
From time to time, however, it will be well to make excursions
into distant parts, outside the range of practical operations.

Care should be taken that the multiplication of these village
outposts does not bring heavy financial burdens upon the
Central Mission. All should be done, at least at first, in a
very humble way ; the people themselves should be made to
feel the want, and then wish to supply it, and then determine
to supply it, rather than the Mission provide what is required.

BISHOP OF LAHORE'S OPINION. 32/

On your last question about the training of Native and
Eurasian Agents, much may be done through your high schools,
I mean such as the Batala and Alexandra Schools ; but great
care should, I think, be taken in selecting for training those
persons who have not been trained in early years in your own
institutions. It should be ever remembered that, after all, few
persons are really qualified to undertake work which is to in-
fluence the lives and the souls of their fellow-men. I also
strongly advise that somehow provision be made for gradually
training in practical work. A young person under training
should be attached to an experienced agent, accompanying him
in his work, and be with him even in his study, learning from
him, by seeing and hearing what he does and how he does it.

I have written what I have here advised at your request,
and with at least the satisfaction of hoping that it may prove
to you how deeply interested I am in all that concerns the
Mission work. I could many a time wish that I was one of
the band.

(Sd.) Edward R. Calcutta.

The Missionary lines of action which have been
marked out in this truly valuable letter have met with
the very cordial approval and support of our own Bishop
and Diocesan The Bishop of Lahore, who writes : —

I wish that the Society, or rather the Society's workers were
likely to favour a course so systematic ; for too many of our
brethen, the skirmishing order seems preferable to the mar-
shalled and orderly array of battle. But I hope that what he
(the Bishop of Calcutta) has said (added to my own strongly
felt conviction on this point) may enable you to fef 1 more con-
fidence in devising by slow degrees a scheme for working out
the systematic distribution of work in the various districts
around Umritsur.

Around Delhi this plan is being developed with great
success, and more and more land is thus being possessed,
different tehsils being assigned to each of the brethren.
According to the Bishop's plan, a Medical Agent, School
Agent, and Evangelist, would gradually be brought to co-
operate in each central agency, under local direction of the
different Junior Missionaries, the whole work being under one
General Head Director.

(Sd.) T. V. Lahore.

328 OUR NEED OF SYSTEM.

In the Bishop of Calcutta's charge of the 1 2th January,
1 88 1, we find the following passage : —

*' The recommendation of the Committee of the Lambeth
Conference of Bishops is to the effect that for the present the
appointment of Assistant Bishops, whether Native or European,
subordinate to the Bishop of the Diocese, would meet the
special needs of India, and would offer the best security for
order and peace. I accept this recommendation most heartily,
and the method suggested has received the sanction of the
Crown. I am far from regarding this as the final stage of the
question, but I do regard this arrangement as, under all the
circumstances of the case, the wisest, and the one most likely
to lead eventually to that which we all equally desire to see.
The future Episcopate of India must grow out of the existing
Episcopate ; and I trust that we, the European Bishops of the
Province, shall always be found ready to welcome and con-
secrate, with the sanction of the Crown, competent Native
Suffragans when such can be found. The appointment of
these might pave the way for what may some day be brought
about, as in other departments, the appointment of Natives to
the sees of Calcutta, Madras, or Bombay, under a Native
Metropolitan."

A growing feeling in favour of Missionary Bishops is
expressing itself in many ways amongst Native and
European friends. The Rev. W. Seetal, of Lucknow,
the Native Secretary of the C.M.S. Church Council in
the N.W.P., who has lately visited the Missions of South
India (in company with the Rev. H. P. Parker, the C.M.S.
Secretary for North India), speaks in his published letter
to the Parent Society of the impression made on him by
witnessing " the government of the Churches by a Bishop,
the centre of unity and authority, who, being conversant
with the state of all the Mission Churches in his Diocese,
is able to organise and frame fitting measures for the
general welfare of all, being the connecting link between
the dependent childlike churches of the past and the
striving-to-be-independent manly churches of the future."
"Why cannot the North India Churches," he writes,
" have the benefit of a Bishop ? The Native Christian

MISSIONARY BISHOPS WANTED. 329

community seems to be in a state of transition. Its
leading members seem to be dissatisfied with the present
state of things, and to be longing for a change. Some
are for cutting off all connexion with the Missionary-
body ; others for merging the complete control of the
Churches in the hands of the Republican Church Council ;
others are for a closer and direct connexion with the
Bishop as the panacea for all evils, existing or imaginary.
Why not then give North India a Bishop, from whom
will emanate measures for combined and united action
for all the churches collectively ? "

One of the leading members of the Punjab and Sindh
Corresponding Committee writes : — " The Episcopal
Government is the only one that will ever prevent the
disruption of the Native Churches. . . . We must have
Bishops, not only to look after English Chaplains, but
Missionary Bishops, to take an active, close, and imme-
diate interest in Native Churches."

330

CHAPTER XX.

OUR NEED OF FUNDS.

An appeal has been lately sent forth to our Churches in
Europe and America on behalf of Indian Missions, by
the Decennial Missionary Conference, which met at the
end of 1882 in Calcutta, of which the following is an
extract : —

In the name of the great Conference which has recently met,
we urge upon the Churches of Europe and America to do far
more than they have yet done for India. We appeal especially
to Britain, into whose hands God has in so wondrous a way
entrusted this great Indian Empire; and to America, with its
energy and wealth, the land of such marvellous growth ; and
we ask them to come "to the help of the Lord against the
mighty," — those mighty giants, Hinduism, Muhammadanism,
and Buddhism.

The whole letter was read before the Committee of
Correspondence of the Church Missionary Society in
London, on March 20th, 1883, and the following Reso-
lution was passed : —

Resolved. That the Committee of the Church Missionary
Society deeply feel the vast importance of the work in India,
and the claims which that country has, in view of the con-
siderations referred to by the Secretaries of the Decennial Mis-
sionary Conference, and of the special circumstances of India
at the present time, for increased efforts to be made by the
several Missionary Societies for its evangelisation. They hope
for themselves to be able to continue to devote to their India
Missions what they are expending on them at present, and also
the due proportion of any general increase of men and means
with which it shall please God to entrust them, looking for-
ward at the same time with confident hope to the latent

REINFORCEMENTS WANTED. 33 I

energies of the Native Churches being gradually developed, and
to a more rapid and vigorous extension of Missionary work
being brought about thereby.

All honour to the Church Missionary Society, and to
other Missionary Societies also, for all they have done in
the Heathen vi^orld. Yet it is evident that there is a
limit to the resources and efforts of any one Society ;
and especially when their operations are extended to so
many countries in three Continents, Asia, Africa, and
America. In every part of the world new Missions are
of necessity continually being established, and old
Missions need constant reinforcements. "With sorrow
our Church Missionary Society are obliged to refuse
numerous demands for want of funds. Their Missionary
work all over the world, thank God, is rapidly expanding,
but the funds do not keep up with the rate of expansion."

As regards the Punjab and Sindh, the Society will do
their part. They have established and will maintain
many Missions ; and they will give them the due pro-
portion of any general increase of men and means with
which it shall please God to entrust them.

We believe that it would be for the interests of
Missions in India, and in Central Asia generally, were
the Society strongly to reinforce their Punjab Missions ;
on the same principle, that the Government, for the
benefit of the whole Empire, have strengthened their
frontier garrisons, even though, in so doing, they have
to some extent denuded other Provinces. Sir Herbert
Edwardes, in writing to Sir John Lawrence in 1857,
says, " We could sacrifice any other province without a
pang or a doubt, but the Empire's reconquest depends
on the Punjab." We hope that the Society will still
largely increase their present agency in the Punjab.
It is for their ov^^n interest to do so. We wish for the
evangelisation of the " Land of the Five Rivers," the
land of Punjabis, Sikhs, and Afghans, of Beluchis, and

332 OUR NEED OF FUNDS.

Sindhis, not merely on their own account, but because
we believe that the Christianising of these countries will
lead to the conversion of other countries also. We believe
that the Society at home will soon see this, and will make
special efforts for the evangelisation of the Punjab.

Any retrograde policy in our Missionary operations can
only be suicidal to our own interests. Dara lost the
battle at Fatehabad with Aurungzebe, and lost the
Empire and his own life also, by merely descending
from his elephant in the midst of the fight. Noushirwan
was once asked in what the stability of Empire consisted.
He replied, " I never command any useless undertaking,
and every affair for which I give orders I bring to com-
pletion." Sir John Lawrence wrote to Lord Dalhousie,
that " a defensive fight is usually a losing one. In
politics, as in war, the assailant has many advantages."

The policy of the Christian Church, as regards India,
is now to go boldly on, and endeavour to win this whole
country for Christ ; and to seek in faith for the requisite
means from every source which may enable them to do
so, in the sure trust that God will provide them. " Make
this valley full of ditches" (2 Kings iii. 16) was the text
of the annual sermon of the Church Missionary Society
which was preached by Canon Tristram in May, 1883.
From whatever direction the living water may flow,
make ready the canals, and the trenches, and the tanks,
both great and small, that the Water of Life may come
in to irrigate this dry and hardened soil, which only
needs the water in order that " her wildernesses may be
like Eden, and her deserts like the garden of the Lord."
And then, " in the wilderness shall waters break out, and
streams in the desert; and the parched ground shall
become a pool, and the thirsty land springs of water " ;
and these streams will then fertilise other countries also.

In the last letter that was written by Mr. Henry Carre
Tucker, before his death, to the Secretary of the Punjab

SOURCES OF INCOME. 333

Religious Book Society, the following passage occurs : —
" I want you to make hay while the sun shines, as there
is a tide in all these things which needs to be taken at
the flood. Get all the money and material you can
from all Societies ; and go on as fast as you possibly
can, so as to have a pure literature ready for the rising
generation of boys and girls." Both wind and tide are
beginning now to set In fair. For centuries and genera-
tions India has been like a ship stranded on the beach.
She is now beginning to float, and a little force may
move her. Now is the time to hoist the sails.

We thank God that considerable help is being already
afforded to our Punjab Missions from many different
sources. We have seen that no less than Rs. 95,799 are
received annually in the different Punjab and Sindh
Missions, from subscriptions and Church collections,
from school fees and Government grants-in-aid, to sup-
plement the Rs. 144,704 which are given by the Parent
Society. We hope that the time may soon come when
the amount received from local and other sources may
at least equal the amount which is given by the Home
Society. We have seen that many of our Missions have
received such large contributions that they have been
able at times to defray almost all expenses from local
funds, with the exception of the allowances of the Mis-
sionaries. The writer remembers a time when money
flowed in so freely to Peshawur, that he wrote to Mr.
Venn to ask what should be done with it. We have
seen that the Lahore Divinity College and the Alexandra
Girls' School have been erected chiefly through private
subscriptions. To the latter institution one gentleman,
Mr. W. C. Jones, alone contributed at different times no
less than ;^ 1,600. Our Churches, Schools, and Mission
Houses, have many of them been erected in the same
manner, chiefly from Local funds. The Batala Mission
and Boarding School for the boys of the better classes of

334 OUR NEED OF FUNDS.

Native Christians have been established, and also en-
dowed by one person, the Rev. F. H. Baring. The pre-
sent Depository of the Bible and Religious Book Society
at Lahore was erected and presented to it by one friend
at a cost of Rs. 25,000, which was given anonymously.
There is not a C.M.S. Mission in the country that
has not received many substantial tokens of private
beneficence. In the Umritsur, the Lahore, the Kotgurh,
the Peshawur, the Derajat, and the Beluch Missions,
these offerings have amounted to Rs. 10,000 or more at a
time. In fact, almost every Mission in the Punjab has
been both established and largely supported by Christian
Laymen. We believe that this spirit of devotion and
liberality still continues ; and that in one way or another
the means will be forthcoming for the prosecution and
large extension of Missionary work in these lands.

The question before us is how we may hope to receive
for Missionary work of every kind all the funds which
are now so necessarily required. We believe : —

I. That several departments of the work may advan-
tageously be made over to other Societies, when once our
system and definite plan of operations is organised and
developed. Already the Bible Society at home and in
this country defray all the expenses of the translation,
publication, and circulation of the Holy Scriptures in
the Vernaculars. Our Religions Book Society, with the
help especially of the Religious Tract Society, and also
of the Society for the Promotion of Christian Knowledge,
and the Christian Vernacular Education Society, are
responsible for the publication and sale of Vernacular
Christian Books. Our Zenana Societies, and especially
the Church of England Zenana Missionary Society, are
gradually taking over from us the whole work of Mis-
sions to the women and girls. We believe that the time
has come when an Education Society is needed to take
over charge of some of our Mission Schools, provided

HONORARY MISSIONARIES. 335

they still continue to be carried on (as woman's work
always is) in connexion with the Mission. It would
also be advantageous to the cause, if in addition to our
Punjab Medical Missionary Society, which renders im-
portant local help, some English Medical Missionary
Society were formed to take over charge of all our
Medical Missions, and provide for their maintenance and
support, as a special work.

2. Our hope is that men and womeji too, who have
private means, may be led by God's Spirit to devote
themselves to this work, and may come forth from
their homes in England to make Christ known in the
Punjab. Already through God's mercy we have had
many such, and still have them, who not only take no
salary from any Society, but give noble gifts to them,
such as those which we have already described. There
is room for many more honorary workers, and especially
in our Village Missions, where all the powers and re-
sources of workers are called into active exercise. We
may add, that in the Punjab, hill stations are always
available for those whose health will not allow them to
remain the whole year round in the heat of the plains.
We believe that much of the secular work of our Missions
might advantageously devolve on Laymen, and especially
if Laymen would become Missionaries and undertake it
in connexion with a defined Mission system. Our Mis-
sionaries would thus be set free for the superintendence
and supervision of the Native Churches under their
own Native Pastors, and for the evangelisation of the
Heathen.

3. We look for much help, and ultimately for endow-
merits and liberal gifts from wealthy Natives and other
friends. This is no new thing in India, for every year
large sums are given by Native Princes, and by the
people too, for religious purposes, and especially for
endowments of a religious character. Our C.M.S. Mission

336

OUR NEED OF FUNDS.

School and College in Benares were endowed by Baboo
Jay Narain. In Umritsur a fruitful garden has been
given by Sardar Dyal Singh of Majitha, one of the
leading Chiefs of the Punjab, in order that a Christian
Mission School may be ever carried on in his village of
Majitha.

In former days Missions to the Heathen were inde-
pendent of the mother churches, or soon became so. St.
Paul in writing to the Philippians says, " No church com-
municated with me as touching and receiving, but ye
only. For even in Thessalonica ye sent once and again
unto my necessity " (ch. iv. 15, 16). The usual practice
in the middle ages was for the Missionaries to receive
from the prince or chief a tract of land, which they
cultivated, and on which they built their monasteries.
They thus had in themselves everything necessary for
their support, and then threw out their branches on
every side. In India we seem as yet to be dependent
for everything on the mother churches.

His Highness the Maharajah of the Punjab, Dhuleep
Singh, has given for many years Rs. 500 a year to the
Umritsur Mission School, which has only been lately dis-
continued, but which we hoped would have become an
endowment. A Christian friend has expressed the hope
that he will endow the Mission of Muzaffargurh, an out-
station of Multan, with Rs. 400 per annum for the
maintenance of a Christian Catechist, in a district in
which for many years he lived and laboured as Deputy
Commissioner. The habit of giving endowments to our
Missions should be encouraged and promoted in every
way, in order that some settled income may be yearly
received which can be depended on.

We believe, also, that in God's good time many
liberal gifts will be given for this object by those to
whom God has given riches. We have seen how Mr. W.
C. Jones has lately given, through the Church Missionary

AN APPEAL TO THE WEALTHY. 33/

Society, ;^3 5,000 to India and ;£'72,ooo to China. There
are those at home, and there are natives in this country
also, whose annual income is counted by tens of thou-
sands of pounds, and who sometimes, when they die,
leave millions behind them. Dr. Livingstone believed
that "the time would come when rich men and great
men v/ould think it an honour to support whole stations
of Missionaries, instead of spending their money on
hounds and horses." We hear of men at home who,
with their large incomes, are supporting theatres with a
lavish expenditure, which can never bring them comfort
or profit, either in life or in death, when they thus heed-
lessly and prodigally misuse some of the greatest gifts
which have been entrusted to them by God. A better
return both to themselves and their children and heirs
would be received were they to seek to impart the riches
of God's grace which last to all eternity, and convey His
blessings to whole heathen nations. This would give
comfort and satisfaction, which pomp or waste can never
afford.* " Worthy is the Lamb to receive riches." There
are those who could give ;^ 1,000, or ;^io,ooo a year, not
only without missing it, but to their own great advantage.
What hinders them from doing so now ? Let the nations
and the kings of the earth even now bring their glory
and honour and their wealth, and lay them at Christ's
feet for this work, and thus benefit the world and them-
selves also before they die. In order to live, a man
must do something. Life that consumes, and produces
not, is no life at all. It is not the trees which bring
forth bad fruit, but every tree that bringeth not forth
good fruit, which is cast into the fire (St. Luke iii. 9).

* " There is a sore evil which I have seen under the sun, namely,
riches kept for the owners thereof to their hurt." — Eccles. v. 13, and see
chap. vi. I.

For an account of the death-beds of some great men who have been
connected with the Punjab and its neighbouring provinces, see
Appendix F.

338 OUR NEED OF FUNDS.

There is plenty of money in the Church of Christ for
all Christian work of every kind in every place. " We
have not, because we ask not." The motto of Christian
Missions should be that of Carey, to "attempt great
things for God." When this is done, we may then
" expect great things from God." Many Christians of
the present day seem hardly to expect very much,
and therefore do not use the means to obtain it. The
victory is being won, and yet very few indeed care to
take part in the fight.

4. We believe that very much more might be done to
collect pecuniary help in the coimtry itself. We have
many good friends both to ourselves and our work
amongst the Governmeftt Chaplaiiis. In the Life of the
late Bishop Milman, we read that he was ever most
anxious that all the Chaplains should feel the great
responsibility laid upon them in India with regard to
the people and their conversion. He wrote to one of
his Chaplains respecting the Missionary work in his
station : — " I must ask you, for Christ's sake, to throw
your interest and sympathy in this work." Bishop Mil-
man was " determined that, as far as he was concerned,
at any cost and at any sacrifice, India should be won to
the Lord Jesus." The help which has been received
from many friends amongst the Chaplains has been con-
siderable. Our local Reports will tell of large offertories
and collections which are continually given in most of
our military and civil stations. We are especially in-
debted, of late years, to our Bishop of Lahore, to our
Archdeacon at Simla, and to our Chaplains in Umballa,
Lahore, Peshawur, Ferozepore, and Kurrachee.

The liberality of our Punjab Laymen is proverbial,
and has been constantly referred to in the accounts
which have been given of our different Missions. We
have had several instances in the Punjab of Christian
friends whose subscription to the local Mission was

SIR H. EDWARDES'S GIFTS. 339

Rs. 103 a month, ox £120 a year. Sir Herbert Edwardes
was one of these friends ; and his subscription to the
Mission was fifty rupees, and to the school fifty rupees a
month. When he left the Peshawur Division, of which
he was Commissioner, he wrote the following character-
istic letter to our Lay Secretary, Colonel Martin, dated
August, 1858:—

" My dear Martin, I do not feel easy at withdrawing
our annual subscription to the Mission to the Afghans,
and Mission school in the city, when I go on furlough ;
and yet we cannot afford to maintain it when thrown
on our private resources in England. I beg therefore
the Mission's acceptance of our house, as a parting
offering of my own and dear wife's good-will and
earnest wish for its increasing prosperity and useful-
ness. The house is in good order, and should rent, I
think, for Rs. no or Rs. 120 a month, which would re-
place our failing help, and provide also for the annual
repairs. I have no conditions to impose whatever. Do
with it whatever is best for the interests of the Mission,
as that is our object.

" We have both of us derived happiness from the Mis-
sion ; and I feel that, publicly and privately, I owe it
much. God has certainly honoured us at Peshawur for
honouring Him ; and as the first thing I was called to do
in December, 1853, was to join in establishing the Mission,
so my last shall be to make over to you the home where we
have been sheltered and blessed for five years. — Yours
affectionately, Herbert B. Edwardes."

Thishousehas rented ever since, at an average of Rs. 100
per month. If therefore we include the time when Sir
Herbert and Lady Edwardes were at Peshawur, we find
that their subscription alone, to the Mission to the
Afghans, from November, 1854, to November, 1884, has
amounted to Rs. 36,000 ! !

340 OUR NEED OF FUNDS

We need now a more organised system for collecting
funds for Missions in every station in the Punjab. Per-
haps no better plan can be devised than that which was
formed at the first Meeting of the Society in February,
1852, when corresponding members were appointed in
the different stations of the Province to help forward the
work 6f the Church Missionary Society generally.

The Parent Committee advocate the practice of hold-
ing Missionary meetings as they do at home. They
have lately sent out Missionary Boxes, which can be
forwarded to any friend of the Society on application to
the Secretary.

Our Native Christians In the Punjab and Sindh con-
tributed to Christian objects Rs. 2,312 during the last
year.

The Hindu a7id Mahomedan gentlemen of the country
have often contributed to our Christian work from a
sense of its utility and importance. Some instances of
their friendship and help have been already given. Only
a few weeks ago, a Mahomedan friend of the Rev. T.
Edwards, the Native Pastor of Simla, presented (remark-
ably enough) a silver communion service, of the value
of Rs. 200, to the Simla Native Church.

The Archbishop of Canterbury, in his late speech at
the Annual Meeting of the Church Missionary Society,
expresses his strong conviction that the time has come
when more especial attention must be given by our
Missionary Societies to the Chiefs and Princes, and the
wealthy and the educated, in heathen countries. He
says : —

There will be then more demand, as time goes on, upon
wisdom at home ; and there will be more costly work abroad
.... The change which in former days made the Church
visible like a new Jerusalem before the eyes of men in the
great centres of life, began when the jurists and the great
legists, and the orators, the barristers, and the philosophers
received the Gospel. Yes, we are on the threshold of still

. THE GOSPEL FOR PRINCES. 341

greater things. There are beautiful fruits, belonging to the
ancient civilisations of the East, which we shall work into our
Gospel ; and our children, ages and generations hence, will
wonder how we found the Gospel quite complete without
them. What is before us is harder than what is past. We
must not be satisfied in the future merely with varied require-
ments gained by converts late in life. There must be the
cultivated powers, disciplined and trained from a very early
age. There will be wanted the powers of just and' acute
reasoning. There will be needed that which comes of real
cultivation, the absence of exaggeration. With these there
will come delicate taste. Then will come unselfish manners ;
and until we can send the Gospel burning in so beautiful a
lantern as that into the dark places, we shall not do the work
that has to be done for the new Jerusalem, with its pearly
gates and its streets of gold ; — the work of building into the
walls of that City, all the glory and all the wealth, and all the
nobleness with which God has stored the world.

Maclear tells us that in former times —

The Celtic Missions addressed themselves in the first place
to the Kifigs and Chieftains. The Chieftain once secured,
the clan as a matter of course were disposed to follow in his
steps. This secured toleration at least for Christian institu-
tions. It enabled the Missionaries to plant in every tribe
their Churches, Schools, and Monasteries. The Monasteries
devoted their time, their energies, their whole attention, to the
instruction of the young.

When this is done, the needed funds will flow liberally
in, as they have done in every country on earth, and as
they did in our own land, when so many " royal and
religious foundations" were established, which have been
a blessing and an honour, and a strength to our own
country, England, up to the present time.

We have already expressed our belief that, in God's good
Providence, Medical Missions may also perhaps render
good service in obtaining gifts of money, or endow-
ments, for the benefit of the Native Church, from those
who may receive from God bodily healing by their
means.

342

CHAPTER XXL

SOME DIFFICULTIES AND DANGERS.

I. One of the great difficulties of Missionary work in
India will probably, in many years to come, be connected
with the right relations beiwee^i Etcropean and Native
workers.

Many years ago Mr. Venn wrote : —

" Distinctions of race are irrepressible. They are com-
paratively weak in the early stage of a Mission, because all
the superiority is on the one side. But as the Native race
advances in intelligence, and as their power of arguing
strengthens, as they excel in writing sensational statements,
as they become our rivals in the pulpit and on the platform,
long cherished but dormant prejudices, and even passions, will
occasionally burst forth. . . . Race distinctions will probably
rise in intensity with the progress of the Mission."

Already on some occasions has a painful unwilling-
ness to engage in Missionary work in connexion with
foreign societies manifested itself on the part of educated
Natives of good position in the Punjab. It is said, and
said truly, that no difference is made by the Govern-
ment between European and Native servants, who are
in the same grade, when their qualifications are equal.
In the civil service (both covenanted and uncovenanted),
and in the medical, engineering, and educational depart-
ments, the position and salary of all officers of the same
grade is precisely the same, irrespective of nationality.
It is implied that unless distinctions of every kind cease
in Missionary organisations amongst workers equally
qualified, it will be unwise for educated Native men or

PAY FOR NATIVE AGENTS. 343

women to accept service in connexion with foreign
Missions.

For Missionary Societies to give the same allowances
as a rule to Native agents as they do to European
Missionaries will be an impossibility. Their funds are
limited. They profess to give no salaries whatever to
any Christian workers — not even to Europeans. They
profess to give only such allowances as will enable those
whom God has called to the work of making known the
Gospel, to be free from care in prosecuting their object.
This plan is acted on with regard to Native and
European workers in precisely the same way. They
give to all such allowances as will enable them to preach
the Gospel. They cannot give salaries to any agents
as the Government does. The funds received by our
Home Societies are given to enable them to undertake
Missionary work in heathen lands, not to maintain Native
Churches in those lands. Whatever the Native Churches
collect is at their own disposal, just as what the foreign
Churches is at theirs. When the funds of the Native
Churches increase, they can, if they wish, give salaries.
As long as the mission funds are given by the foreign
Church, the responsibility of expending them remains
with the foreign societies. They give no salaries, only
allowances. If the Native needs large allowances, he
receives them just as the European does, and for the
same reason. If in his own country the Native needs
less, he receives less. If in a foreign climate the European
needs more, he receives more. The principle of giving
larger allowances than usual, to meet particular needs, is
acknowledged. We remember how the Roman poet tells
us that " the ^neid of Virgil would never have been
produced by a man who had to worry himself about
procuring a blanket to keep himself warm at nights."

The Church Missionary Society, through its Native
Church Council, have done already all they can to place

344

SOME DIFFICULTIES AND DANGERS.

the Native Church and their Native workers in right
positions. But as long as the funds of the Native Church
are largely supplemented by the foreign Church, the
control and the responsibility must remain with them.
When the Native Churches become self-supporting, they
will manage everything themselves.

The position of workers of every nationality depends
simply on qualification for work. Both European and
Native workers take their position in the Church, in the
work, and in society according to their own fitness and
suitability for it. When any Native worker rises to a
high position, we are even better pleased than if he had
been a European, because it proves that success and the
approval of both God and man have attended our
Missionary labours.

As regards the difficulties to which we have referred,
the foreign Church can best secure the interest of the
Native Church by seeking to render individual Native
workers well qualified for high positions. Great effort is
being made in this direction. Whenever qualified Native
agents are found, they are appointed (sometimes even
against their will) to important responsible charges. For
the rest we can only counsel kindness and sympathy,
forbearance and love. In proportion as these are
bestowed by the Spirit of God, the work will prosper.
For any educated Native to decline the work of Missions
because he is not a European, or because he does not
need and therefore does not receive the allowances of a
European, is to show that he has not yet received the true
Missionary spirit. The action of our Society renders it
easy for all who have a Missionary spirit, whether they
be Europeans or Natives, to engage in the work. If any
have not this spirit they are unworthy to share in it.

They who would be not the mere agents of a Society,
but the messengers of the Lord of hosts, must first, like
Isaiah of old, see the King sitting on His throne, and

THE TRUE MISSIONARY- SPIRIT. 345

know that they are of unclean lips and undone. When
they hear the voice assuring them that their iniquity is
taken away and their sin is purged, and the words of the
Lord then reach their ears saying, " Whom shall / send,
and who will go for usV they will present themselves,
and go forth for Him, without any thought of salaries and
worldly positions. They can never ** preach except they
be sentl' and it is only God who can send them.

It sometimes seems as if we had still to begin again
in India at the beginning, and seek to deepen, both in
ourselves and in the people, the personal sense of sin and
pardon, before we can be efficient workers for God.
When Natives and Europeans go forth, not for them-
selves but for God, they will then work together for God.
The good seed incarnate in us must become the children
of the kingdom (St. Matt. xiii. 38). That which falls on
the good ground must become the persons which bring
forth fruit (St. Luke viii. 15). When the Word is
assimilated with ourselves, and so becomes ourselves, it
will be sown with effect on that soil of India which is
prepared by God to receive it.

The question still remains whether anything further can
be done by foreign Missionary Societies to qualify Native
agents for useful and important positions in the Indian
Church. We think it can. Let us turn our thoughts to
our Lord's own practice, and to the original institution of
Christian Missions. We see that our Lord Himself
lived with His disciples, and daily taught them by His
example even more than by His words. By constant
intercourse with Him, they drank in His Spirit, and
learned how to do His work. St. Paul also did the same.
He spent his life with his followers, thus practically
fitting them for their Missionary duties. We see that
this was also done by almost every great leader of
mediaeval missions. They lived with those whom they
desired to influence, train, and use. This practice has

34^ SOME DIFFICULTIES AND DANGERS.

been almost universal with great leaders. It is a practice
which is also common amongst the people of India, and
one to which they are accustomed. It is the custom of
all great Native reformers and leaders, as well as of
great Hindu and Mahomedan teachers, to live surrounded
by their disciples and followers. Like David of old, who
was also an Asiatic, they go out and come in before their
people.

The difficulty of the European Missionary in India is
how to reach the Natives of the country. Leaven and
salt, however good, are useless, unless they come into
close contact with that on which they have to operate.
Europeans and Natives do not mix together in India.
Their habits and tastes, as well as their language and
food, are entirely different. A Native living in an
Englishman's house is often as uncomfortable as an
Englishman in a Native's. We know practically almost
as little of them in social matters as they do of us.

It is said that Europeans and Indians cannot well live
together. But is this so ? For married people it is
obviously an impossibility. But there are others who
might, and there are some who do. There are some even
of our Lady Missionaries who live amongst their Native
female pupils and helpers ; sitting at the same table with
them, sleeping with them close at hand, who either
take them with them when they go out, or send them
forth to do the work committed to them, and who hear
from them on their return what they have done and
what they have taught.

In the present day much is said of brotherhoods and
sisterhoods, where those persons whose aims and
interests are identical agree to live together for the
better prosecution of a common object. The question
than arises whether such brotherhoods and sisterhoods
may not, under certain circumstances, be open to Native
Christian workers. The difficulty of allowances would

MISSIONARY COMMUNITIES. 34/

be at once removed if this were done ; for all would sit
at a common table, in one or more rooms, as was the
case in olden times, though not all necessarily eating
the same food ; without occupying the same dwelling
rooms, they would all live under a common roof, and
share in the advantages of being under one head. Of
course we know that an unmarried life is, and perhaps
should be, the exception among Natives ; but the ques-
tion is whether there are any circumstances under which
such a practice as that which we have described would
be profitable or desirable.

Other advantages of such a plan would be that there
would be always a room, with bed and food, for every
visitor, whether European or Native, of whatever rank or
degree ; and also a place for every inquirer, and all
difficulties respecting allowances or house rent and
accommodation would be removed ; for allowances for
clothing, conveyance, and so forth, made to the members
of the community, whether European or Native, need
not be large. With a chapel, a library, one or more
dining rooms, and with sitting and sleeping rooms suited
to the health and requirements of people of every class,
an improvement or advance might perhaps be made on
both the present Hujrah at Peshawur, and on the Hostel
system of the Divinity College, Lahore. If experience
were to show that in India such a plan is not always
practically an impossibility, it would perhaps do much
to unite the workers of different nationalities, with con-
siderable saving of expense, and so greatly further the
evangelisation of the country.

The question of vows for either men or women seems
to have been practically decided by Bishop Wilberforce,
as far as the Church of England is concerned. We sub-
join a part of a paper on this subject read by the Dean
of Chester at a late Church Congress : —

Is this office of the female diaconate an office for life ? Are

348 SOME DIFFICULTIES AND DANGERS.

such orders — for orders they are to be called — indelible ? Are
life vows to be admitted, or to be required ? and should such
vows so far differ from the obligations of the diaconate of men
as to preclude the possibility of marriage ? I purposely through-
out this paper put the diaconate of men and women side by
side : for so they are placed, alike by St. Paul and in the
records of the earUer Christian ages. As to the tenure of the
office of a deaconess, I certainly think that a woman present-
ing herself for the service ought to view it as a life-service.
But the question of vows takes us to different ground. We
cannot penetrate the secrets of any hearts, whether those
secrets be wise or unwise. But as to official vows, given by
authority and revoked by authority, I confess I do not see
where any power to this effect resides. I observe that bishops
are very reluctant to assume that they have any such power :
and if any one less than a bishop assumes that he has it, may it
not be possible that he is deluded ?

But, moreover, there remains the question whether such
vows elevate the office or bring it down to a lower level. Here,
however, I would rather use the words of another than my
own. That question was definitely before us at that earlier
meeting of the Church Congress in this diocese ; and Bishop
Wilberforce, at the close of the meeting, said very seriously re-
garding vows of celibacy, made for life, or even for a limited
period, that " as holding the office which God had given him,
he could not take part in the arrangements of any institution
in which such vows formed a part." He wished that there should
be "no mistake " on this subject, and he gave three definite
reasons as follows : — " First," he said, " I see no warrant for
such vows in the Word of God ; and it would seem to me that
to encourage persons to make vows for which there is no distinct
promise given that they should be able to keep them, would be
entangling them in a yoke of danger. Secondly, it seems to
me that our Church has certainly discouraged such vows.
And, thirdly, it seems to me really to be of the essence of such
a religious life that it should be continued, not because in a
moment of past fervour a vow was made, and because by a
continued life of love that life is again and again freely offered
to that service to which it was definitely dedicated." He
added that "instead of perpetual vows representing the
higher, it was the admission of a lower standard ; " and he
said further that " he had the deepest objection, in any way
whatever, to apply the technical word 'religious' to such a life."

Those who were present on the occasion will remember the

POWER OF COMBINATION. 349

earnestness of tone with which these words were spoken. Nor
is there any reason, so far as I am aware, for beheving that
Bishop Wilberforce ever changed his mind on the subject.
Five years later he expressed the same opinion with equal
strength. His memory will secure, from this audience at
least, a respectful consideration of his dehberate utterance on
this part of the subject ; and incidents have not been wanting
since which give to what he then said the force of very useful
experience.

We confess that we long to see some communities
who, living together, or close to each other, would meet
one another more often in church or chapel, for earnest
prayer and the study of God's Word, with special refer-
ence to the work which is nearest to their hearts. If
only two or three were thus to strengthen themselves by
the Word of God and prayer, they might move whole
neighbourhoods. The real work in India must after all
be done just in our closets or churches, before it can be
efficiently done either in the Palace or the Bazaar. We
need men and women, with hearts knit together by faith
in God, who have a determined, fixed purpose for a
common object. It is a characteristic of great minds to
gather round them those on whom they can always rely
for effective support. These become an inner circle,
moving all together, whose serried ranks, like those of
Alexander's " Invincibles," or Cromwell's " Ironsides,"
are not easily broken. The first requisite in an army is
that of living, strong men. The second (if they would
be like that of Wellington in the Peninsula, " able to go
anywhere, and to do anything") is that they must look
well to their weapons, and their discipline and tactics.
In our Missionary efforts, there is too much laxity as
regards both our discipline and concentration of aim and
effort on the object before us. We are in danger of for-
getting that our conflict is with spiritual powers, and
with the rulers of the darkness of the world ; that this is
their hour, and the power of darkness, and that we are

350 SOME DIFFICULTIES AND DANGERS.

on their ground. With us is One stronger than they,
and we depend entirely on His guidance and strength
for everything ; our strength is in following His leader-
ship, and abiding in Him. No Christian worker is a
mere solitary individual. No member of the body acts
alone. We are all members of a great community. It is
only the union of all the members which can make each
member effective. The Swiss motto, " Un pour tous,
tous pour un," should be ours also.

2. Some of the dangers incidental to Missionary work
may perhaps be best referred to in connexion with our
Lord's temptations.

Our Lord's temptations, when as man He was thrice
• assailed by the devil, at the commencement of His
earthly ministry, contain the germ of many of the
temptations from which His true disciples suffer in their
efforts to prosecute their ministry amongst the heathen
in the present day. We may, as Missionaries, learn
from them the following lessons : —

(i) We may not do anything which is not in perfect
accordance with God's guidance and will, even though it
be in a good cause, for the sake of escaping from any
pain, trial or toil.

(2) We may not do anything which is not in perfect
accordance with God's guidance and will, even though it be
in a good cause, which exposes us to any danger or loss.

(3) We may not do any wrong, or commit any sin,
even in a good cause, to gain any earthly advantage.

As regards the first temptation, we cannot do better
than draw attention to the weighty words of two great
writers, who by careful study have pointed out to us
the disastrous injury done to the Church of Christ by
incautious haste, or by any disregard of strict moral
principles and duties in Missionary efforts. In the use
of every means which the Word of God prescribes we
must wait patiently for the salvation of God.

TEMPTATIONS TO UNDUE HASTE. 35 1

Dr. Maclear, in his Apostles of Mediceval Europe^

writes thus : —

Whenever the Church effected anything real or lasting in
heathen lands, it was when she was content to persevere in a
spirit of absolute dependence on Him who has promised to be
with her always, even unto the end of the world ; when she was
contented to go forth and sow the seed, remembering that if
earthly seed is long in springing up, imperishable seed is longer
still. Whenever she failed in her efforts, it was when she forgot
in whose strength she went forth, and for whose glory she
existed ; when she was tempted to resort to other means and
try other expedients than those which her great Head had
sanctioned ; when instead of patiently leaving the good seed
to grow of itself, she strove to hurry its development, and was
impatient of small beginnings and weak instruments.

Dr. Lightfoot, the Bishop of Durham, vi^rites : —

In our eagerness for immediate visible results it is well to
remember that the price of haste is brief duration ; that anything
which ripens before its time withers before its time ; and that
in all the works of God, there is a conspicuous absence of all
hurry. . . . The word indeed ran very swiftly, but it was
the word of Him whose earthly life had been spent in an
obscure village of Galilee, never hurrying, never precipitating,
biding His time, waiting patiently till His hour was come. How
true a figure of the Church's progress was the leaven hid in the
measures of meal ! what a weary period it must have seemed to
the faithful of the early days, when the early Church worked
her way, in the literal sense of the word, under ground, under
camp and palace, under Senate and Forum, as unknown and
yet well-known, as dying and behold it lived.

The second temptation is one which we fear has
already deprived the Punjab of many valuable workers,
both men and women, who in the prosecution of their
Missionary work, by neglect of prudential means, have
exposed themselves to danger, and have lost both health
and life to the very serious injury of the work which
they had undertaken. Such workers can never be re-
placed. We are continually reminded practically, that
God will not alter the laws of nature, or work miracles,
on behalf of those who through carelessness or indiscreet

352 SOME DIFFICULTIES AND DANGERS.

zeal, unnecessarily shorten their period of labour, and
deprive the Church of those workers who can be least
spared. We look on this as a very real and dangerous
temptation of the Evil One. We know that neither reason
nor revelation exert any force on individuals. They
merely admonish us what to do, and what to avoid, and
then leave each one of us to act as we please, in the use
or neglect of means, with the full knowledge of the con-
sequences of our actions. Each moment of experience
shows us that this is God's general rule.

We forbear to notice instances which have occurred in
this country, but we subjoin some extracts which refer to
this subject.

Francis de Sales said : " Remember that to eat little
and work much, to have great anxiety of mind, and to
refuse sleep to the body, is like trying to get another
journey out of a horse which is knocked up, without first
giving it a feed of corn."

A celebrated physician said to one of the great workers
of modern times who died worn out at the early age of
31, not long ago at home, one whose labours resulted in
such manifest good that her funeral was attended by no
less than 15,000 persons : — "The brain cannot bear with
safety a long and sustained effort. It is your duty to
resist the temptation to work, when you feel mentally
and bodily exhausted. It is madness for you to exhaust
prematurely your powers. Do husband your strength,
and the Lord may in His mercy give you a long life of
usefulness. If you violate the laws of health, you must
suffer in mind as well as body."

Another writes : — " I am sure that if you would make
up your mind in the fear of God never to undertake
more work of any sort than you can carry on calmly and
quietly, without hurry or flurry, and the instant you find
yourself out of breath would stop, you would do more
than all prayers and tears can ever accomplish."

TEMPTATIONS TO OVERWORK. 353

An influential minister once made a determination
never to be in a hurry. It is said of another, that he was
never late for a train, and never in a hurry for one.

The temptation we know is very great, when we see
an important work before us, and know that there is no
one else to undertake it, and that if we leave it, it will
probably not be done at all ; or when we know that if
we lay aside our work, even temporarily, for needed
change and rest, there is no one to replace us, and that
things are therefore almost sure to go wrong. We need
much earnest prayer for faith, that we may not attempt
to do work which we cannot properly perform, and for
faith that we may consent to leave it when we ought.
We need also much earnest prayer in faith, that more
workers may be given to do the work which is beyond
our strength. The great value of European labourers is
not, perhaps, so much in working as in preparing Native
agents, and setting them to work, and in seeing that they
do it well. We should often, perhaps, accomplish more
if v/e were to attempt to do less ourselves, and seek more
to direct others. It may be allowed in one, who alone
of all the C.M.S. Missionaries who came out to the
Punjab and Sindh between the years 1850 and 1S60,
now remains in the field, and who sees that of all who
came between i860 and 1870 only four remain, three of
whom are now at home, to speak feelingly of the loss of
many lives which might perhaps with ordinary prudence
and care have been long preserved.

It is never for the interests of Missions or of Missionary
Societies that the Missionary should go on working till
he quite breaks down. Prevention is better than cure.
It is easier to retain health than to regain it. Health is
soon lost, and it costs much money and much valuable
time to restore it, even when through God's grace
recovery is granted.

Bishop Wilson, of Calcutta, writes : — " I have taken a

2 A

354 SOME DIFFICULTIES AND DANGERS.

house about 14 miles from Calcutta for prayer and
retirement and change. I do not wait till I am ill, but
act on the system of precaution." A change is often
needed for the soul and for the mind as much as for the
body.

On our Lord's third temptation, as applicable to
Missionaries, it is not necessary here to dwell.

355

CHAPTER XXII.

CONCLUSION.

We have thus endeavoured to give a brief account of the
way by which the Church Missionary Society have
sought, during the past thirty-three years, to do their
part in the evangelisation of the Punjab and Sindh ; and
to give back to a part of Asia that Hght, and hfe, and
truth which we ourselves have received from Asia.

We remember that our Lord Jesus Christ Himself
was not a European, but an Asiatic, as was every
Prophet of the Old Testament, and every Apostle of
the New. There was not one European amongst them
all. We observe also that every great religion which
still survives in the world, whether Christian or Jewish,
Brahmin, Buddhist, or Mahomedan, was founded by
Asiatics, and that each of them came into existence
and grew to maturity in Asia. The Bible is altogether
an Eastern Book. No great religion that now exists
has been founded by a European, or in Europe, or by all
Europe combined.

As Christianity first rose in Asia, so it extended itself
first in Asia. Armenia was the first amongst the king-
doms of the world to accept Christianity as its national
religion. Dean Stanley tells us that of the 318 Bishops
who were present at the great Council of Nice not^more
than eight came from the West.

It is not generally known how widely the Gospel of
Christ was diffused during the Middle Ages in Central
Asia, and especially in Tartary, Persia, and China,
through the Missionary zeal of the Nestorians, and
afterwards of the Roman Catholics. A short account

2 A 2

35<5 CONCLUSION.

taken from the first series of the " Duff Missionary Lec-
tures " on " Mediaeval Missions," by Dr. T. Smith, is
given in the Appendix.^

We have seen that in His great mercy God has made
choice of the Church Missionary Society to plant the
first germs of His Heavenly kingdom in many parts of
the Punjab and Sindh, through the invitation given by
Christian rulers, and with their hearty co-operation and
support. What has been already done, and what the
present state of our Missions is, we have endeavoured to
tell, as far as possible, in the words of the actors them-
selves.

The seedlings which have been planted are now
springing up, and are struggling to put forth their
branches in many directions. We can thank God that
every one of these plants is still alive, and that not one
as yet has died. When the resources of our great Society
a few years ago were low, the very existence of more
than one of our Missions was seriously imperilled. We
do now thank God that they all still live.

Every one who has been in India knows that young
trees in this country will not grow unless they receive
water and care. With it very little seedlings quickly
grow up into large trees. Without it little trees will
quickly cite. We remember that they are in India
planted in a very dry soil. Growth is everywhere the
sign of life and health.

Our present weakness consists in this, that many of
our Punjab Missions do not as yet receive from our
Church at home, or here in India, that needful support
and care which will enable them to ^roza. On our great
Frontier line of Missions, between Simla and Kurrachee,
we have no less than six important stations which
are each held by a single English .Missionary. These

See Appendix E,

UNDERMANNED STATIONS. 35/.

six stations are Kotgurh, Kangra, Bunnoo, Dera Ismael
Khan, Multan, and Khanpur. In Simla there is no
English Missionary at all. Four of our stations in the
centre of the Punjab, namely, Batala, Clarkabad, Taran
Taran, and Find Dadan Khan, have also but one Euro-
pean Missionary each. In the whole of the Punjab and
Sindh only seven Missions have a staff of more than
one Missionary, namely, Umritsur, Lahore, Peshawur,
Cashmere, Dera Ghazi Khan, Hyderabad, and Kurrachee.
In the centre of the Punjab Umritsur has four,* and
Lahore has two English Missionaries. On the frontier,
Peshawur, Cashmere, and Dera Ghazi Khan have each
two Missionaries ; while in Sindh, Hyderabad, and Kur-
rachee have two each. We thus see that in the Church
Missionary Society's Missions in the Punjab and Sindh,
one station has four English Missionaries ; six have two,
ten have only one, and one (Simla) has none. Our ten
Native clergy are placed in Umritsur, Jandiala, Batala,
Lahore (two), Pind Dadan Khan, Simla, Peshawur, Tank,
and Kurrachee. In ten of our stations we have only
one solitary isolated English Missionary, who is straining
every nerve to maintain the bare existence of his work.

As regards our P'rontier Missions, from Simla and
Kotgurh to Kangra, Cashmere and Peshawur, and thence
through the Derajat down to Multan and Sindh, we ob-
serve that the countries which lie beyond our Frontier are
now beginning to open out their long locked gates. The
establishment of the Russians at Merv ; the present state
of China, Tartary, Turkistan, Afghanistan, Persia, and
Beluchistan ; the probable speedy return of the English
to Candahar ; the rapid communication by Russian rail-
ways from the Caspian towards Merv, as well as that of
the English towards Candahar; and the signs of the
times everywhere,— all point in an unmistakable way to

* One of whom is Secretary of the C.M.S. for the Punjab and Sindhi
and another a Medical Missionary.

35^ CONCLUSION.

the fact that opportunities for the evangehsatlon of
many lands will speedily be afforded. In several of our
Missions these opportunities for direct Missionary work
beyond our Frontier are already apparent. But we are
not as yet in a position to make use of them. We can
barely hold our own.

As regards the provinces and districts within our
border, there is not a heathen country in the whole world
where such opportunities are offered to Missionary
enterprise as in India. We have in this land greater
liberty than teachers have even in many Christian
countries. We now observe that, like a mighty giant,
India is at last beginning to awake from the slumber of
twenty centuries. And what will the awakening be of
this vast land which contains a population of a quarter of
a thousand of millions of inhabitants ! When this great
giant begins to use his arms and feet, his eyes, ears and
tongue, what may we expect to witness ! Already in
his morning dreams is he beginning restlessly to throw
about his limbs, after the deep night sleep during historic
times of more than two millenniums. We remember
that we are here in Asia, and we know what the move-
ments of large populations in this continent mean.

We ask, therefore, our Church at home, and especially
our honoured Church Missionary Society, to make our
weak Missions strong. We ask for other Missionaries for
Simla, Kotgurh, Kangra, Cashmere, Peshawur, Bunnoo
and Dera Ismael Khan, Multan, and Find Dadan Khan.
We ask not for ordinary men, but for able Missionaries.
If all cannot be given at once, we ask that they may be
given first where they are needed most, and especially
that they may be appointed to our Frontier stations.
We ask for them not for the cities only, but for the dis-
tricts ; and not for the districts so much as for the regions
beyond. We remember that in all historic times (till
the English came) India has been ruled from Central

INDIA AND CENTRAL ASIA. 359

Asia; that each of the seven great invasions of India,
from the time of Alexander the Great (B.C. 324), has
been from Central Asia ;* that in past ages whoever
held the crown of Afghanistan and Turkistan held that
of India also, "if not in his hand, at least within his
grasp." And we remember that the many- revolutions of
Central Asia have not only left indelible marks on India,
but have affected Europe also. Let us use the means for
the reconquest of Central Asia from India, if God will,
but this time for Christ. Even if we cannot increase the
number of our Missions, let us use such means as shall
make those we have efficient — especially on our border
line — that whilst one Missionary is working on the one
side, another may be set free to evangelise the other.
We need now a resident Missionary at Simla, we need
a second Missionary in Kotgurh, so that the one may
constantly traverse the country between Kotgurh and
China, whilst the other evangelises the districts from
Kotgurh down to the plains, We need another itinerant
Missionary for Kajigra, to make God's Word known in
the whole Kangra Valley from Nurpur to Beijnath, and
also in Kulu. We need another Missionary for Cashmere,
who will have the needs of Ladak, Iskardo, Yarkund
and Chitral ever in his thoughts. We need another
Missionary in Peshawiir, so that for six months every
year the Gospel may be taught both in Hazara and in
Kohat, in the Eusufzie country, and amongst the many
tribes who live between Peshawur and Cabul. We
need another Missionary to itinerate around both Dera
Ismael Khan and Biinnoo, with especial reference to
Wuzirland and the Povindahs. We need another Mis-

* (i) Alexander the Great, B.C. 324.

(2) Mahmud of Ghuzni, a.d. 1002.

(3) A brother of Ghengis Khan, a.d. 1303.

(4) Tamerlane, 1398.

(5) Baber, 1525.

(6) Nadir Shah, 1739.

(7) Abdullah, 1761.

30O

CONCLUSION.

slonary for Miiltan, to itinerate in the districts of Mont-
gomery, Jhung-, Multan, and Mozuffargarh, and also in
Bhawulpore. We need another Missionary for Pind
Dadan Khan^ the scene of Mr. Gordon's labours, to
itinerate in the whole Salt Range. Some of these men
should be Medical Missionaries. If one strong Mission
in a country (as General Maclagan tells us) is ordinarily
more effective than many weak ones, much more will
several strong Missions in one Province be effectual to
the evangelisation both of the Punjab and its surround-
ing countries. The Missions are already ours, with their
houses, schools, and organisations in many places where
we are already known and respected by the people. Let
these outlines be now filled in. Let us not be content
to drag on a bare existence, but let the Missionaries of a
country like England, and of a Church which is the
Church of England, command such spiritual influence as
they ought everywhere to possess. And when the time
comes, and the opportunity is given, our Frontier Mis-
sions will then in some measure be ready for the work
which lies before them. Li all political, military, and mer-
cantile operations England rarely consents to be weak
where she can and should be strong. Why, then, should
the children of this world be always in their generation
wiser than the children of light 1 Seven or eight more
Missionaries are not a great gift for England to give.

If we take the average cost of the 30 Missionaries of the
C.M.S. who are now labouring in the Punjab and Sindh,
we find that seven or eight new Missionaries, together
with their Native agents, can be maintained for about
£^,QOO a year, including all expenses. Is there not
one person in England willing to give ;^3,ooo for a few
years, to strengthen all these Frontier Missions, with the
view of the evangelisation of many tribes and peoples,
speaking many different languages on our border fron-
tier, or in Central Asia t The money could be well

LAUNCH OUT INTO THE DEEP. 361

spared by many ; or if in England one man cannot be
found to give it, are there not three men who would
each give ii" 1,000 a year for such an object ? Or it may
be that some (as others have already done) would come
themselves, with the means which God has given them,
and plant out men around them whom they would sup-
port. Or if even this cannot be, cannot the Society itself
give it ? It is but one-eightieth part of their whole income,
which would be well spent in such a cause ; and sure we are
that the Lord can repay them tenfold for their liberality,
so that in helping Central Asia they may help Africa and
America also. We leave our appeal to our Church of
England, and to the Church Missionary Society, before
the Lord, who turns the hearts of kings, as the rivers
of waters, whithersoever He will.

If, when there were many prophets and teachers at
Antioch, the Holy Ghost separated Barnabas and Saul
for the work to which He had called them, there are
surely many favoured spots at home from which some
workers could be spared for India. Let us have at least
some stations on our Punjab frontier line from which
Christian Teachers, both European and Native, may be
able to go forth to evangelise the countries beyond,
which are as unenlightened now as Europe was in the
days of Paul.

Do we not now hear the words of Christ addressed to
us, " Launch out into the deep, and let down your nets
for a draught " ? We at once reply, *' Master, we have
toiled all the night, and have taken nothing " (for all we
have taken and all we have done is nothing in comparison
with what remains) ; "nevertheless at Thy word we will let
down the net.'^ We know what the result was in the time
of old : "When they had done this, they inclosed a great
multitude of fishes ; and their net brake. And they
beckoned unto their partners, which were in the other
ship, that they should come and help them. And they came,

362 CONCLUSION.

and filled both the ships, so that they began to sink." May
we not hope that ere long it will be thus with us also ?

As regards all these countries, we have seen that they
will never become great till they obtain morality, honesty,
truth, mercy, and love. Both history and observation
show us that neither Hinduism nor Mahomedanism, any
more than the Grecian and Roman religions of olden
times, or the infidelity of modern days, can ever impart
this. Christ can give it, and He has given it to us. We
therefore preach Christ to the people of this land, for it
is He whom they need. Christianity can impart both
greatness and prosperity, together with happiness and
usefulness, in this life, and eternal life and happiness in
heaven. It brings with it all the temporal and all the
spiritual blessings which humanity in its present state
requires for all persons in whatever condition of life. At
the Lahore Missionary Conference of the ist January,
1862, Sir Herbert Edvvardes said : — " The Asiatic intellect
is as keen as ours. Ours indeed has more thew and
sinew, but whence did the vigour come ? Not from our
geography, but from our faitL It came from Christianity.
It came from the getting a grasp of Truth, and this is the
strength which we English have come here to wield, and
in the wielding of which we shall be blessed, as we have
been blessed in the Punjab. We have come to conquer
India, it is true ; but let each one of us go home with the
thought that we have not come to conquer it for our-
selves ; our Mission here is to conquer it for God."

We therefore seek to impart Christianity, and we do it
in a Christian way. We do not force it on others, but we
offer it to them, and entreat them in their own interest
to take it. They are free to take, or to refuse it. If
they will come to Christ, they will have Life. If they
will not come to Him, they will not have Life, either in-
dividually or nationally. We know that the spirits of
two ages, the Past and the Present, are now meeting

NATIONS SHALL BE SAVED. 363

together in India, and in Central Asia also, in fierce col-
lision. There is a great conflict, in which some will
rise and many will fall. We believe that Christianity will
prevail, and that the day is coming, and perhaps very
near, when the mountain of the Lord's house shall be
exalted in these lands above all other hills, and
many people shall flow unto it ; for we see that Christ
Himself is now both "searching His sheep, and seeking
them out," and bringing them into His fold. We see that
Christianity is not like Mahomedanism, a "tree which
has its roots in Arabia, and its branches and fruit in
Khorasan " ; but a tree which has its root in heaven
(where Christ sitteth on the right hand of God), and its
branches and its fruit everywJiere on earth. We read in
the Word of God that the '* Scripture foresaw that God
would justify the nations through faith." We believe
therefore that ''the nations" will be justified. We believe
that " all nations shall be blessed, and that they shall
receive the promise of the Spirit tJirongJi faitJi!' If the
Saviour could loose from her bond a woman whom Satan
had bound, lo ! these eighteen years, who was bowed
together, and could in no wise lift herself up, He can
likewise free from every deformity the people of these
lands, whom Satan has bound, lo ! these twice eighteen
hundred years. At the sight of the man who was blind
from his birth the disciples asked, " Master, who did sin,
this man or his parents, that he was born blind ? " Do
any ask, " Master, who did sin, this people of these
countries, or their forefathers, that they were born blind } "
May not the answer be, like that of Christ in the
Gospel, '' Neither this man, nor his parents, but tJiat
the works of God should be made manifest in hint.''
The long cold night of death in these lands may have been
allowed, like Lazarus's sickness and death, for this same
object, that " the Son of God may be glorified tJiereby''
God is able to glorify Him by the resurection to life of

364 CONCLUSION.

whole nations in His own time, as well as by the resur-
rection of an individual. Though we see here the dead
lying before us as Lazarus lay before the Jews, yet if
Christ is with us then everything will depend on our own
faith : " Said I not unto thee, that if thou zvoiddst believCy
thou shouldst see the glory of God ?" He is "able to do
exceeding abundantly, above all that we ask or think,
according to the pozver that worketh in ns!'

We have seen that, with God's blessing, evangelisation
has been contemporaneous in the Punjab with annexation;
and that from the very first its Rulers, equally with its
Missionaries, have sought its chiefest good. We have
traditions in the Punjab to which no other Province in
India can lay claim. These traditions have ever main-
tained the principle that, as far as possible, God's power
and glory and the mightiness of His Kingdom should be
made known to its inhabitants. We have through God's
mercy had a succession of Rulers (who have made the
Punjab what it now is) whose earnest desire has been to
impart to the people of this land those blessings which
have made England great. Although for many centuries it
would seem that God has winked at the times of ignorance,
and has "suffered the nations to walk in their own ways,
yet now He has commanded all men everywhere to
repent, because He has appointed a day in which He
will judge the world by the man (Christ Jesus) whom He
has ordained." Let us hold fast the traditions which we
have received. Let us in the Punjab ever seek for the
union of all true Christians, on the lines marked
out in God's Word, that with one united impulse the
Gospel of Christ may have free course and be glorified
in this land. We desire union only with what is good,
and we wish for united opposition to everything which is
opposed to the Word of God, in whatever form it may
appear. We believe that every mistake in religion is
caused by following men's thoughts and feelings, instead

UNION AMONG CHRIST'S SERVANTS. 365

of going prayerfully for guidance to the Word of God.
We believe there is neither safety, nor real success, nor
prosperity, nor progress outside that Word ; and we
have therefore no trust in any mere human theories or
ideas respecting anything that relates to Christ's kingdom
beyond what is revealed in the Bible. We believe that
"whatsoever is not read therein, nor maybe proved thereby,
is not to be required of any man," as either " requisite or
necessary to the salvation " of individuals, or to the right
ordering of the Church of Christ in this or in any other
land. There is but one body and one Spirit ; and in en-
deavouring to preserve the oneness of the Spirit, we seek
that we, whether European or Native, may all arrive at
oneness of faith and oneness of knowledge. In the Church
of Christ there can be no real competition of interests in
the unity and the communion of Saints, in truth and love,
according to the Word of God. With dead members, or
branches, whether they be individuals or Churches, we
care not to unite. They only carry death with them,
and we wish for life. " Every plant which My Heavenly
Father hath not planted," says Christ, " shall be rooted
up. Let them aloneT The relation and connexion of all
living members of the body, as regards the action of all
spiritual life, is with the Head, with the body, as a whole,
and with the different members of the body, but with
nothing else. The tree of knowledge is not the tree of
Life; and in the face of the spiritual death which meets us
at every step in India, and in the face of the poison of
death which so often comes to us across the seas from
home, we seek for "friendly intercourse" with all who
love the Lord Jesus in sincerity, whether they come from
Europe or belong to India. There are no Church
parties or conflicting Churches in heaven ; and if we are
members of Christ's body, the Church, it is then our
privilege to have the strength and energy of all the body
on earth, as well as the wisdom and guidance of its Head.

366 CONCLUSION.

Through God's grace trees of righteousness are being
planted in every part of the Punjab. " What Thou hast
given them, they have gathered." The Httle Native
Church is but very weak ; it is always in the fire, yet still
it is not consumed ; it always seems to be falling to
pieces, yet still it remains entire. The Christians are
fruit trees, which yield fruit after their kind, whose seed
is i?t itself ; and this seed is being sown by the winds of
heaven in every part ; and more trees are ever growing
up from the seed thus planted, and are being nourished by
the rain, and quickened by the sun, and all these trees will
" blossom and bud, and fill the face of the land with fruit,"
and they will themselves bring down the rain from heaven,
and in due time the whole atmosphere will be changed.
Increased cultivation of the desert ground will modify
the burning heat ; and the fruits of righteousness, which
are by Jesus Christ, will be produced abundantly, to the
glory and the praise of God. When the river of the
water of Life flows freely in the land, fertilising and giving
Life wherever it goes, then even in this " wilderness shall
waters break out, and streams in the desert, and the
parched ground shall become a pool, and the thirsty land
springs of water." We have enough of encouragement
to enable us to labour on in hope, and enough of
difficulties to oblige us to look entirely to God for guid-
ance and help in every step we take.

For the interest which has been already felt and ex-
pressed by many friends at home in the evangelisation of
the Punjab we thank God. We believe that ere long
many more efforts will be made, and that many more
prayers will be offered up to God for this object. We
believe, and we expect, that our Church at home, and
especially our Church Missionary Society, will be led to
undertake a far greater work than they have ever yet
attempted for the evangelisation of this land of the Five
Rivers, and of the vigorous nations beyond it. We re-

AN APPEAL TO THE UNIVERSITIES. 367

member Livingstone's charge to Cambridge University,
when he spoke to them respecting Central Africa : — " I
know that in a few years I shall be cut off in Africa,
which is now open. Do not let it be shut again. I go
back to Africa to try and make an open path for com-
merce and Christianity. Do you carry ont the work which.
I have begun. I leave it with you." In speaking of this
meeting afterwards he said : — '* Cambridge was grand. It
beat Oxford hollow."

And now as regards these Central Asian Missions in
and around the Punjab, we pray that there may long be
a holy rivalry between Cambridge and Oxford. Our
Cambridge Mission at Delhi is in the South of the Pun-
jab. Our Church Missionary Society is labouring with
other societies in the centre of the Punjab, and is seeking
to carry on the work alone throughout the whole length
of our North Western Frontier. Cambridge has already
sent to us some of her best men. From Oxford we have
also received some of her choicest sons, together with
our beloved Bishop. We ask now from England, and
especially from our Universities, the men to carry on to
completion the work which has been begun. That Cam-
bridge forgets us not, we know from constant evidence.
Bishop Lightfoot of Durham, in his sermon at St. Mary's,
Cambridge, in November, 1883, for the Cambridge
Mission at Delhi, spoke thus : —

If India should be brought to the foot of the cross, then
Mahomedanism, then all heathenism, must follow soon. If
India should fall, the gain would not be confined to so many
thousands, so many millions of heathen led captive, but the
spread of Christian truth throughout the world jnust follow. If
Greece and Rome successively added so much to the influence
and the organisation of the Church, what must India do?
India which has exercised an unrivalled influence on the
religion of the world ; India, the seat of Brahminism ; India,
the parent of Buddhism ; India, the stronghold of Mahom-
edanism. What an acquisition to the glories of the later
Temple ! What an enrichment to the treasury of the House of

368 CONXLUSION.

God ! But In proportion to the importance and magnificence
of the work was also its difficulty. Let them never in their
impatience forget that. Once again, as in apostolic times, the
Church and the Gospel were confronted with honoured and wide-
spread religions, which had struck their roots deep in the civili-
sation, the poetry, the art and literature, and the social life
of the people. Once again there would be the same difficulties,
the same responsibilities, the same hesitations, the same resusci-
tations of waning faith, the same halting between two opinions,
witnessed during the early centuries, during the transition period
from Paganism to Christianity.

Canon VVestcott, in his sermon at Westminster Abbey
on the 27th April, 1884, for the Church Missionary
Society, spoke thus : —

"Very many amongst us can remember how in the crisis of
extremest peril India was saved by the soldiers and statesmen
whose policy was, in their own words, ' solely to endeavour to
ascertain what is our Christian duty ; and having ascertained
that, to follow it out to the uttermost ' ; soldiers and statesmen
who did not shrink from saying that the Province which saved the
Empire was conspicuous for two things, the most successful
government, and the most open acknowledgment of Christianity;
soldiers and statesmen who have no more glorious monu-
ment than the Missions which they have established in the
Punjab, that land of warrior races, which will provide, as we
trust, soldiers to bear the Cross through Asia as bravely as they
bore the sword to Delhi

" The prize is noble and the hope is great, but the time is
short and cannot return. Never was there an occasion when
more seemed to human eyes to be imperilled in the faith, the
energy, the devotion of a generation. The conquest of India
for Christ is the conquest of Asia for Christ ! and the conquest
of Asia seems to offer the near vision of the consummation of
the Kingdom of God ! . . . .

" So God calls us, calls us by the circumstances of national de-
velopment, calls us by the pohtical conditions of our empire, calls
us by our position and character as Englishmen. We must be
a Missionary people ; so far we cannot change our destiny.
We cannot abdicate our position or alter our heritage. "

" The God of Heaven, He will prosper us ; therefore
we His servants will arise and build," with His help, a
Church for Christ in these lands of the Punjab and Sindh.
See Nehemiah ii. 20.

APPENDICES

APPENDIX A (p. 37).

On the effect of the religions of the Punjab 07i the character of its
i7ihabitants. Taken from the official Punjab Census Report of
1881, by Denzil Ibbetson, Esq., C.S. : —

I. — Hinduism.

Hinduism, being defined as the normal religion of the native
of India, has a national almost as much as a religious element.
It can hardly be said to have any effect upon the character of
its followers, for it is itself the outcome and expression of that
character, and, thus defined, it includes many diverse forms
and such a heterogeneous multitude of tribes and peoples, that,
while it is easy to point out the effect that a change from
Hinduism to a better defined or more alien creed produces
upon the character of the converts, it is difficult to represent,
except by negative propositions, the material in which that
effect is brought about. In fact the effect of Hinduism upon
the character of its followers is perhaps best described as
being wholly negative. It troubles their souls with no prob-
lems of conduct or belief, it stirs them to no enthusiasm either
political or religious, it seeks no proselytes, it preaches no per-
secution, it is content to live and let live. The characteristic of
the Hindu is quiet, contented thrift. He tills his fields, he
feeds his Brahmin, he lets his woman folk worship their gods,
and accompanies them to the yearly festival at the local
shrine, and his chief ambition is to build a brick house, and
to waste more money than his neighbour at his daughter's
wedding.

2. — Sikh ISM.

The Sikh Jats are proverbially the finest peasants in India.
Much no doubt is due to the sturdy independence and resolute

2 B

370 APPENDIX A.

industry which characterise the Jat of our Eastern Plains,
whatever his reHgion may be, but much is also due to the
freedom and boldness which the Sikh has inherited from the
traditions of the Khalsa. I know of nothing more striking in
the history of India than the bravery with which the Sikhs
fought against us, the contented cheerfulness with which he
seems to have accepted defeat, and the loyalty with which he
now serves and obeys us. It is barely 30 years since the
Khdlsd was the ruling power in the land, yet outside a few
fanatical bodies there is, so far as we know, no secret repining,
no hankering after what has passed away. But the Sikh
retains the energy and determination which made his name
renowned, and, though still inclined to military service, carries
them into the more peaceful pursuits of husbandry. In 1853
Sir Richard Temple wrote : — " The staunch foot soldier has
become the sturdy cultivator, and the brave officer is now the
village elder, and their children now grasp the plough with the
same strong hand with which the fathers wielded the sword.
The prohibition against the use of tobacco has driven them to
spirits and drugs, which are not unseldom indulged in to
excess. But the evil is largely confined to the wealthier classes,
and is more than counterbalanced by the manly tone of field
sports and open air exercise, which their freedom from restraint
in the matter of taking animal life, and their natural pride in
exercising and displaying that freedom have engendered in
them. The Sikh is more independent, more brave, more
manly than the Hindu, and no whit less industrious and thrifty ;
while he is less conceited than the Musulma?i, and not de-
voured by that carping discontent which so often seems to
oppress the latter."

3. — Mahomed ANiSM.

It is curious how markedly for evil is the influence which
conversion to even the most impure form of Mahomedanism
has upon the character of the Punjab villager ; and how
invariably it fills him with false pride and conceit, disinclines
him for honest toil, and renders him more extravagant, less
thrifty, less contented and less well to do than his Hindu
neighbour. It is natural enough that the Pathdn or Biluch of
the Frontier, but lately reclaimed from the wild independence
of his native hills, should still consider fighting as the one occu-
pation worthy of his attention. It is hardly to be wondered
that the still semi-nomad Musulman tribes of the western plains
should look upon the ceaseless labour of the husbandman as irk-

RELIGIONS OF THE PUNJAB. 37 1

some. If the Arab of the cities keeps from rusting the intellect
which God has given him by employing it in defrauding his
nearest female relations, he has the love of subtlety natural to
the race, the intricacy of his law of inheritance, and the share
which he has inherited of the grant made by some old ruler,
too small to satisfy his needs, yet large enough to give him a
nominal position and to suggest the propriety of idleness to
excuse him. And if the Syud will not dig, and is not at all
ashamed to beg, and thinks that his holy descent should save
his brow from the need of sweating, he is worse only in degree
than his Brahmin rival. But when we move through a tract
inhabited by Hindus and Musulmans belonging to the same
tribe, descended from the same ancestors and living under
the same conditions, and find that as we pass each vil-
lage, each field, each house, we can tell the religion of its
owner by the greater idleness, poverty, and pretention, which
mark the Musulman, it is difficult to suggest any explanation of
the fact. It can hardly be that the Musulman branch of a
village enjoyed under the Mahomedan Emperors any such
material advantage over their Hindu brethren as could develop
habits of pride and extravagance which should survive gene-
rations of equality. And yet whatever the reason, the existence
of the difference is beyond a doubt.

The Musulman seems to think that his duty is completely-
performed when he has proclaimed his belief in One God, and.
that it is the business of Providence to see to the rest, and
when he finds his stomach empty, he has a strong tendency to
blame the Government, and to be exceedingly discontented
with everybody but himself. His Hindu brother asks little
either of his gods or of his governors, save that they should let
him" alone ; but he rises early and late, takes rest, and con-
tentedly eats the bread of carefulness. I speak of those parts
of the Province where the two religions are to be found side by
side among the peasantry. Where either prevails to the ex-
clusion of the other, the characteristics of the people may be,
and probable are, tribal rather than due to any difference of
religion.

2 B 2

372 APPENDIX B.

APPENDIX B (p. 58).

The following is a list of Christian Books, which have been
published in Urdu, by the Rev. Moulvie Imad-ud-din, D.D. : —

1. Tihqiq-ul-Iman, pp. 150. Investigation of the true faith;
on the Evidences of Christianity, and the Refutation of
Mahomedanism j a reply to the Izalat-ul-duham, by Moulvie
Ahmed Ullah.

2. Autobiography, pp. 18. Two editions in Urdu ; this has
been translated also into English.

3. Hidayat-ul-Musalmiii,^'^. 2)^o. Aguide for Mahomedans;
two editions ; a reply to the Ijaz-ul-Isawi of Moulvie Rahmat
Ullah, now in Mecca ; exposes the false foundations on which
the Mahomedan religion rests.

4. Ittifaq-ul-Mubahisa, pp. 71. A controversy with the
Mahomedan Moulvies of Umritsur.

5. Haqiqi Irfan pp. 155. The true knowledge of God; a
guide for inquirers.

6. Asar-i-qiyamat, pp. 251. The signs of the Resurrection,
and of the future Judgment.

7. Tawarikh-i-Maho?ned, pp. 273. The Life of Mahomed,
taken from the original Arabic authorities.

8. Tarim-i-Mahomadi, pp. 138. A comparison of the doc-
trines and teaching of Mahomed with those of our Lord Jesus
Christ ; taken from the original Arabic authorities.

9. A Short Sui?imary of Elliot fs Horce. Apocalypticce,
pp. 138.

10. Nagma-i-Tambti7'i,])]^. 11$. Controversial correspondence
with Moulvie Syud Mahomed, Mujtahid, or chief religious
teacher, of Lucknow.

11. Majiana, pp. 22. " Who am I ? " Who is Christ ?

12. Qissa i-Nathaniel, pp. 18. The conversion of Nathaniel.

13. Urdu Commentary on St. Matthew's Gospel, or of the
three Synoptic Gospels ; pp. 518, quarto.

14. Anjam-i-Mubahisa, 8 pp. A summary of the religious
controversy with the Mahomedans to the present time.

15. Fifteen Lectures on Christian Subjects, pp. 179; two
editions.

(i) On the necessity of Divine knowledge.

(2) On the source of Divine knowledge.

(3) How far does Revelation aid us to attain to it ?

(4) How is this knowledge understood ?

(5) On the dangers of the spirit of man.

WORKS OF REV. DR. IMAD-UD-DIN. 373

(6) What is the spirit or the soul of man ?

(7) How is man saved?

(8) Who is God Almighty?

(9) What is meant by Triune Unity ?

(10) What do people think of this Triune Unity?
(n) The God of the Bible, the only true God.

(12) On the first evil one.

(13) What is evil ?

(14) Teachings of the intellect and of the Bible on this subject.

(15) The Scriptures of the Old Testament ascribe some
properties to a coming Saviour, which have been all fulfilled in
Jesus Christ.

16. Taqliai-ul-Tdliqat, pp. 100. The connexion of con-
nections, a reply to Moulvie Chiragh Ali of Hyderabad,
Deccan.

ly. A Commentary on the Acts of the Apostles; pp. 518,
quarto.

18. Tauqid'Ul'Uhiyaldt. Rectification of Thoughts ; Reply
to the Hon. Syud Ahmed Khan, Bahadur, C.S.I. No. i,
pp. 48 ; that reason alone is insufiicient for the guidance of
man in religious matters.

19. The saine^ No. 2, pp. 23. The differences between the
Mahomedanism of Syud Ahmed and the Mahomedanism of
Mahomed.

20. The safne^ No. 3, pp. 30. On the real character of a
prophet.

21. The same, No. 4, pp. 55. Inspiration is not natural,
but divine.

22. Kitdb-i-Alkindi, pp. 138. A translation of the Arabic
Book of Al-Kindi into Urdu.

N.B. — Nos. 13 and 17, The Commentaries of St. Matthe^u
and of the Acts of the Apostles^ were compiled in connexion
with the Rev. R. Clark. The part of the latter was to supply
the information from many different sources. The Moulvie's
part was to work up this information into a purely Native
form, so that these Commentaries might be presented to the
people of North India as purely Eastern Commentaries of an
Eastern book.

374 APPENDIX C.

APPENDIX C (p. 310).

On the number of Utiiversity Graduates from Cambridge,
Oxford, and Dublifi, who became Missionaries in connexion with
Church of England Missionary Societies^ between the years i'8oo
and 1869.

There were said to be, in the year 1870, 220 clergymen of
the Church of England who were labouring as Missionaries in
the Heathen world ; and of these 220 men, 50 were graduates
from our Universities — namely, 24 from Cambridge, 16 from
Oxford, and 10 from Dublin. Of these 50, 38 were Missionaries
of the C.M.S.

135 Church of England Missionaries were then (in 1870)
labouring in India (90 of the C.M.S. and 45 of the S.P.G.), of
whom 32 were graduates of our Universities — 19 from Cam-
bridge, 9 from Oxford, and 4 from Dublin.

1 5 Church of England Missionaries were labouring in China ;
all of whom were C.M.S., 4 of them were graduates — 2 from
Cambridge, and 2 fro in Dublin.

In the rest of the ivorld there were then 89 Missionaries con-
nected with the Church of England, of whom 14 were graduates
from our Universities. Cambridge had sent one graduate to
New Zealand, one to Central Africa, and one to Japan ; Oxford
had sent three to New Zealand, two to Central Africa, one to
Ceylon, and one to Palestine ; and Dublin had sent one to
each of the following Missions : New Zealand, Ceylon, N.W.
America, and Sierra Leone.

The whole number of University graduates ever sent out by
our Societies was then, as far as could be ascertained, 129 —
viz., (yd from Cambridge, 36 from Oxford, and 27 from Dublin.
Of these 107 were C.M.S., 13 were S.P.G., 5 of the Universities
Mission, and 4 of the South American Missionary Society.

No reference was made in this enumeration to Colonial
Bishops or others unconnected with Missionary Societies, nor
to those connected with Societies but not labouring among
the Heathen. Only those were included who had gone forth
from Cambridge, Oxford, and Dublin in connexion with the
C.M.S., the S.P.G., the Universities Mission to Africa, and
the South American Missionary Society.

\N.B. — // was intended to complete this analysis by brifiging it
dotvn to the presefit time; but the task has not proved an easy one j
and its fulfibnent is postpotied for future editions^

WORKS OF A.L.O.E.

375

APPENDIX D (p. 315).

List of Books ^ hy A.L. O.E., published in the Punjab, 1875-84 : —

Books costing i Pie (Half-Farthing) each.

I.
2.

3-
4.

9-
10.

II.

12.

13-
14.

15-
16.

n-
18.

19.

20.

21.

2 2.

23-

2 4-

77/^ African Child, 8 pp.

On confessing faults and making restitution.
The Fountaiti a7id the Cloudy 4 pp.

Self-righteousness can never rise to heaven.
Let ifi the Daylight, 16 pp.

The heart of man as revealed in the AVord of God.
New Way of Eating Kelas (Plantains), 8 pp.

All English customs ought not to be followed.
The Oldest Langjiage of All, 8 pp.

Truth, the language spoken in Heaven.
The Precious Soul, 8 pp. The value of the soul.
The Rajah and his Sen'ants, 8 pp.

The importance of Female Education.

The Cave, 8 pp.
The Pilgrim, 7 pp.
The Rai7dwzv, 8 pp.
The Key, 8 pp.
The Brahjuin Bull, 7 pp.
A Bralunans Story, 8 pp.
The Rebel, 8 pp.
Sorroiu a?id /oy, 7 pp.
Vessels of Gold, 7 pp.

The food that satisfies the soul.
Solving aud Reaping, 8 pp.

Sowing to the flesh and to the Spirit.
The Ploughshare, 8 pp.

The benefits of sanctified afifliction.
The Bag of l^easure, 8 pp.

The wages of sin is death.
The Intercessor, 8 pp. A parable on

the intercession of Christ.
The Gift to the Caliph, 8 pp. Christians

are accepted in the Beloved.
The Best Cure, 8 pp.

Heaping coals of fire on enemies.
The Gi eat Debt, 8 pp.

The debt of sin heavy.
Paul at Philippi, 6 pp.

Stories on the

Beatitudes.

Complete in

one small

volume,

with

cloth back,

\ anna.

Flowers

and

Fruits.

Complete

in a

small

volume,

with

cloth back,

\ anna.

376 APPENDIX D.

Books costing 2 Pies each.

25. The Just Chiefs 12 pp.

An illustration of the Atonement.

26. The Raihvay Traifi, 12 pp.

All men are hastening on the journey of life.

27. The Secret Thing Made Known, 12 pp. :

On restoring unjust gain. The sin of Achan. ^

28. The Truthful are Trusted, 18 pp.

The evil consequences of lying, &c.

Books costing 3 Pies each.

29. The Boy Seven Times Victorious, 26 pp.

Victories over pride, self-will, hatred, fear, &c.

30. The Broken Truce, 16 pp.

Against pride and self-will.

31. The Child Marriage, 14pp.

The evils of early marriages.

32. The Cry at Night, and Sotig at Suni'ise, 17 pp.

The prayer of a Hindu widow. Stories of Christian
women.

33. The Flower of Young India, 18 pp.

An incentive to Missionary labour on the part of converts.

34. Flowers of Fable, 22 pp.

The Black shades, the crow washing in the Ganges, &c.

35. Hassan the Robber, 17 pp. A dying robber who asked

for mercy like the penitent thief.

36. The Hen and the Ora?ige Tree, 22 pp. Showing the duty

and privilege of giving to the cause of God.

37. Jai Singh, the Brave Sikh, 25 pp.

A Sikh convert to Christianity.

38. Jeivels Found, 20 pp.

Pardon, purity, and heaven compared to jewels.

39. The Story of the Fink Chaddar, 20 pp.

Story of a liar reclaimed.

40. The Precious Trust, 2 1 pp.

The importance of training children aright.

41. The Seven Curtains, 17 pp. The curtains of ignorance,

unbelief, sin, love of the world, &c.

42. A Shining Light, 16 pp.

Let your light so shine before men, &c-

43. Story of the Three Jewels, 20 pp.

Pardon, purity, and heaven.

44. T'ces to be cut down, 18 pp. Pride, covetousness, &c.,

compared to trees to be cut down.

WORKS OF A.L.O.E. 3//

45. True Stories^ ^9 PP«

The Gentleman and the Snake ; a Poor Weaver ; the
Conversion of a Barber.

46. The Turban with a Border of Gold, 18 pp.

Against extravagant expenditure at marriages.

47. The Twice Born, 17 pp.

Against caste ; the new birth.

48. The Two Pilgrims to Kashi, 30 pp.

Folly of observing omens and caste ; against Jainism.

49. VValayat AH, the Martyr, 1 2 pp.

A Muhammadan convert put to death at Delhi dur-
ing the Mutiny.

50. The Wonderful Medicine, 18 pp.

The remedy for the cure of sin.

Books costing 4 Pies each.

51. The Dangerous Tongue, 29 pp.

Against thoughtless, sinful speech.

52. Seai'ch After a Pearl, 30 pp.

An allegory on the way of salvation.

53. Story of a Farmer, 40 pp.

How a farmer was led to embrace Christianity.

Books costing 6 Pies each.

54. Cardinal Wolsey, 39 pp.

The story of his remarkable life, with its lessons.

55. Gideon the Hero, 47 pp.

The greatest of the Judges of Israel.

56. The Mi7'ror a?td the Bracelet, 48 pp.

Conversion illustrated in a Hindu.

57. The Prophet and the Leper, 39 pp.

Elisha and Naaman.

58. y^ Son of Healing, 48 pp.

About a Native Christian Doctor.

59. Wreath of Stories, 36 pp.

Illustrations of the Ten Commandments.

Books costing i Anna each.

60. Story of Dr. Duff, 84 pp.

Books costing 2 Annas each.

6t. The Zetiana Reader, 67 pp.

Conversations and Tales suitable for women.
62. St07y of the Two Sisters (Free).

For free distribution amongst fallen women

3/8 APPENDIX E.

APPENDIX E (p. 356).

The following account of the Missionary labows of tJie
Nestorians in Central Asia is taken from Dr. T. Smith's
" Mediceval Missions '' : —

At a very early period the Nestorians had established great
schools at Nisibis, Edessa, and Selencia, from which there went
forth multitudes of Missionaries, men of enlightened and earnest
zeal, who propagated the Gospel with much success in various
countries in Asia. The Missionary Olopen is said to have
traversed Central Asia to China in a.d. 635, where he introduced
Christianity. He went there, it is said, " bearing the Scriptures
of the true Doctrine," and translated them into the language of
China. He was well received of the Emperor, and a special
edict was promulgated for the proclamation and diffussion of
the Gospel in that country.

There were then very many Christians in Persia ; but the
great work of the Nestorian Missionaries in the earlier portion
of the middle ages was in Tartary, and beyond Tartary in
China. Salibazacha, the Patriarch of the Nestorians from a.d.
714 to 728, appointed Metropolitans its. Heria, Samarcund, and
China. There must therefore have been many Bishops and
extensive churches at that time m these regions. Fifty years
later, Timotheus, who vvas Patriarch of the Nestorians from a.d.
777 to 820, sent religious men to preach the Gospel to the
various nations of Upper Asia ; and amongst them a learned
Monk, Subchal Jesu, who was sent as a Missionary to Western
Tartary, and to the regions lying to the east of the Caspian
Sea. He preached the Gospel there with great success, founded
many Churches, and ordained many priests. He proceeded
steadily from the Caspian sea eastward, traversed Tartary and
China, and everywhere preached the Gospel with effect.

Mosheim tells us that in the first year of the nth century the
first Prester John, the King of Tartary, embraced Christianity
with a number of his people, to the number of more than
200,000. There was a regular succession of these Christian
Kings in Central Asia, who seem all to have been called Prester
Johns for about 180 years. One of them is said to have written
a letter to the Emperor of Constantinople (though the letter is
not accepted by Mosheim as genuine), in which he describes
himself as reigning over 70 tributary kings from India to
Babylon.

In the reign of the last of these Priest Khans, upon whom

NESTORIAN MISSIONS. 379

the Chinese Emperor conferred the title of Ungh Khan, or the
Great Khan, the strife began between the Romanists and the
Nestorians in Tartary, which was long and direfully waged.
The dominion of this remarkable race of Priestly Kings was
terminated by the rise of Ghengiz Khan, who was born in 1163,
and who married the daughter of the last Ungh Khan, and
afterwards overran the whole of Central Asia. From the
Caspian Sea to the Indus, for more than 1,000 miles in extent,
the whole country was laid waste with fire and sword. It was
the greatest calamity, it is said, which had befallen the human
race since the Deluge, and five centuries were barely sufficient
to repair that desolation. His one idea of the use of men in
the world was, that he might kill them, or that they might help
him to kill others. No matter whether they were Christians,
Mahomedans, or Heathens, they were equally fit for his purpose
of killing, or being killed. It is hardly known what religion he
and his successors professed for the one and a half centuries
during which their dynasty reigned in Tartary. In the most
absolute sense of the word they were simply secularists, although
it is said that at least one great Khan embraced Christianity,
and was baptized, and that he had a Christian mother.

In the last decade of the 13th century, under the Popedom
of Nicolas III. the Romanists took up the work of Eastern
Missions systematically, and sent out multitudes of preachers,
who were generally Franciscans. One of the principal of these
Missionaries was John de Monte Corvino, who was born a.d.
1247, ^^^ was sent in 1298 from Italy to Tartary. He travelled
through Armenia and Persia to Pekin, where he built a church,
and translated the New Testament and the Psalms. He
bought 150 boys of from 7 to 13 years of age, and taught them
Latin and Greek ; and the Emperor of China, it is said, used
often to come to hear these boys sing the Chants of the Church.
Fle baptized the people by thousands, and in the year 1305 he
had baptized 6,000. He was appointed Archbishop of Pekin
by the Pope in 1307, and died in Pekin in 1330. The revolution
which introduced the system of seclusion and exclusiveness into
China took place in 1368, which has remained well-nigh
unbroken for five centuries until modern days ; and one of the
results of this revolution was that every trace of both Nestorian
and Roman Catholic Christianity disappeared from the whole
land.

In Tartary about the same time Tamerlane assumed the part
of universal conqueror in Central Asia, and overturned all the
institutions of the country ; and in the midst of the com-

380 APPENDIX F.

motion and distraction which followed his death, Christianity
altogether disappeared also from Tartary. It would seem that
Christianity was then concentrated in Priests and the Franciscan
regulars, instead of being diffused throughout the Churches.
The Papal system had then reached its full development. The
religion of the understanding and of the heart was the duty
and the prerogative of the few, and a ritual devotion born of
ignorance was the duty incumbent on the many. The light
of Christianity had ceased to shine, and the candlesticks were
removed. The Christianity of Central Asia was powerless to
resist a commotion which disintegrated the elements of society ;
and the obliteration of Christianity from Tartary and Central
Asia lies at the door of the Church of Rome. " We are forced,"
Dr. Smith says, " to the conclusion, that it is mainly due to
Rome's ripening corruption and to the decay of Christian
life in her heart and members, that India and China and other
countries of the East still remain in the darkness of heathenism
or Mahomedanism."

APPENDIX F (p. 337).

An account of the death-beds of three great men who were
connected with the Punjab.

The following account of the death-bed of the Maharajah
Runjeet Singh, of the Punjab, will be read with interest. It is
taken from the C.M.S. Intelligencer of February, 1868 : —

The old lion Runjeet Singh, worn out at last with his own
excesses, was laid on his death-bed. His treasure chests in his
famous fort of Govind Ghar at Umritsur, filled with twelve millions
in gold, would not buy off the dreaded enemy. The vain effort
to obtain a respite was indeed made by him. His celebrated
string of pearls — 300 in number, and literally the size of small
marbles, all picked pearls, round and perfect in shape and even
— he gave to one temple ; his favourite horses, with all their
jewelled trappings, worth ^^300,000, to another. Nay, fear dealt
with him as he had dealt with Shah Shinjah, extorting from
him the Koh-i-nur, the mountain of light ; for although the
order was not executed, he had commanded it to be sent to a
third temple, in the hope of propitiating the gods. But his
time was come. He died j and on the funeral pile his remains

DEATH-BED OF NADIR SHAH. 38 1

were consumed to ashes, his four very handsome wives, and
five Cashmire slave girls burning themselves with his body, the
principal wife setting fire to the pile with her own hands.

Another great man, who was formerly connected with the
Punjab and the countries around it, was N'adir Shah. On his
approach to Delhi in February, 1739, after the battle of
Paniput, a Derwesh came out to meet him, and said to him,
" If thou art a god, act like a god ; if a prophet, teach the
people; if a king, make them happy." Nadir replied, "I am
neither a god, nor a prophet to teach, nor a king to make them
happy, but I am sent to punish men for their wickedness."
After the city was taken, in consequence of a rising of the
people, he ordered a general massacre of the Indians. The
slaughter raged from sunrise until the day was far advanced,
and was attended with all the horrors of destruction, lust, and
blood. Nadir sat in silence in the little mosque of Ruku-ud-
dowlah in the great Bazaar. Frazer states that from 120,000
to 150,000 people were slain. The general massacre soon
became the murder of individuals. After 58 days of pillage he
departed from Delhi with 32 millions sterling. On his return
to Khorasan he became a cruel tyrant with ungovernable
passions. The account given of Nadir Shah's death is as
follows : — He had put all his treasures in a fortress at Khelat
in Khorasan, his birthplace, where he lived as a poor boy in his
childhood. In 1746 he became very suspicious of all who
approached him. He ordered the death of his own son, and
had his eyes put out in his own presence, and then executed
fifty of his nobles, for not having prevented his orders being
carried out. He lived in a state of perpetual fear and sus-
picion \ he kept a horse always saddled and bridled in the
harem to fly at any moment. He dared trust no man. He
particularly dreaded his own relations, and his own Persian
guard. He ordered some Afghan soldiers in whom he had
great confidence, suddenly to arrest and kill his whole Persian
guard. This order transpired . . . time was precious, and they
determined to kill the tyrant that very night. The noise they
made woke up Nadir Shah. He was undressed and unarmed.
He begged and prayed for his life. " Why do you kill me ? "
he cried. "Save my life," he shrieked despairingly, and "all
I possess is yours." "You have not shown any mercy," the
soldiers replied, " and therefore merit none." As he spoke,
Sala Khan detached his head from his body. His bones were
placed under the steps of the throne, that all who passed might
trample on them. When Burnes was at Meshid in 1832 a

382 APPENDIX F.

peasant had planted a crop of turnips over his grave. (See
" Invasions of India," and other works.)

The names of the two men whose deaths we have referred to
will ever be remembered in connexion with the Punjab and
Afghanistan for their cruelties and greed of gain. They
gathered together much, by force and fraud, of what they could
not keep. Let us contrast their deaths with that of a Christian
hero who spent a great part of his life in the Punjab, where
he gained a still wider and undying fame which will never be
forgotten in that land, for deeds of large hearted charity, of
chivalrous devotion to duty, and gentle and courteous love ;
we refer to Sir Henry Laivrence.

It is said of him that " his whole enerdes were devoted to

the amelioration of his fellow-creatures, whether black or white.
He was always known to us as the Howard of the Punjab."
He was so trusted that when the Court of Directors and the
Queen's Government thought it necessary in 1857 to nominate
a Governor-General provisionally, in the event of the death or
retirement of Lord Canning, they had no hesitation in selecting
Sir Henry Lawrence as the man to whom, above all others, they
could most confidently entrust in that emergency the supreme
direction of affairs.

Ever regardless of self, Sir Henry Lawrence in Lucknow
toiled on day and night, with unwearied vigilance and unfailing
energy, until those about him marvelled how he could bear up
against such an incessant strain on mind and body. He seemed
never to rest. At all hours of the night he was up and doing.
That he derived great " access of unexpected strength " from
prayer is not to be doubted. Often those who entered his
room found him upon his knees, praying for wisdom from the
Almighty Counsellor, and imploring mercy for the poor people
committed to his charge, against whom our enemies were raging
so furiously. He knew that the effectual fervent prayer of a
righteous man availeth much, and he never ceased from his
intercessions.

On the ist July a shell burst in his room, and the officers
about him all endeavoured to persuade him to move to a safer
part of the building ; but thinking that it was the best spot from
which to superintend the defence, he refused to change his
quarters. On the following day, as he was lying on his couch,
another shell burst beside him, and grievously shattered his
thigh. His nephew, Mr. George Lawrence, immediately sum-
moned Dr. Fayrer to his assistance, and when Sir Henry saw
him, he asked at once how long he had to live. When the

DEATH-BED OF HENRY LAWRENCE. 383

doctor answered, " about three days," he expressed astonish-
ment that so long a term had been granted to him, and seemed
to think that he should pass away before the end of it.

Then Henry Lawrence prepared himself for death. First of
all he asked Mr. Harris, the Chaplain, to administer the Holy
Communion to him. In the open verandah, exposed to a heavy
hre of musketry, the solemn service was performed, many
officers of the garrison tearfully communicating with their
beloved chief This done, he addressed himself to those
about him. He bade an affectionate farewell to all, and of
several he asked forgiveness for having at times spoken harshly.
He expressed the deepest humility and repentance for his sins,
and his firm trust in our blessed Saviour's atonement, and
spoke most touchingly of his dear wife, whom he hoped to
rejoin. At the utterance of her name his feelings quite over-
came him, and he burst into an uncontrollable fit of weeping
which lasted some minutes. . . He spoke to several persons
about the state of their souls, urging them to pray and read
their Bibles, and endeavour to prepare for death, which might
come suddenly, as in his own case. To nearly each person
present he addressed a few parting words of affectionate advice
— words which must have sunk deeply into all hearts. There
was not a dry eye there, and many seemingly hard rough men
were sobbing like children.

He then gave his instructions, urging on them the imperative
necessity of holding out to the last, and of never making terms
with the enemy. " Let every man," he said, " die at his post,
but never make terms. God help the poor women and
children."

He gave many thoughts also to his foster-children in the
Lawrence Asylum ; and when he was not capable of uttering
many words, from time to time he said, " Remember the asy-
lum ; do not let them forget the asylum." He told the Chaplain
that he wished to be buried very privately, " without any fuss,"
in the same grave with any men of the garrison who might die
about the same time. Then he said, speaking rather to him-
self than to those around him of his epitaph, " Here lies Henry
Lawrence, who tried to do his duty. May God have mercy
upon him."

He lingered till the beginning of the second day after he
was stricken down, and at last passed away very tranquilly,
" like a little child faUing asleep," about 8 a.m. on the 4th July.
He looked so peaceful and happy, with the most beautiful
expression of calm joy on his face.

384 APPENDIX F.

Sir J. W. Kaye, from whose " Lives of Indian Officers " the
above is taken, adds of Sir Henry Lawrence the following
words : — " I do not think I shall be accused of partiality or
exaggeration, if I say, that looking not so much at what he did
as what he was, the future historian of India will place him
second to none in the great descriptive roll of her heroes. For
perhaps in no one who has lived and died to maintain in good
repute our great Anglo-Indian empire, shall we find so lustrous
a combination of ennobling and endearing qualities. Few men,
at any time and in any country, have been at once so admired
and so loved. People of all kinds speak of him with an
enthusiasm which has so much of personal affection in it, that
it seems sometimes as if the world were full of his private
friends. He was very chivalrous and tender ; he was courteous,
but he was not courtly ; he had profound religious convictions,
and in the hour of difficulty and danger he communed with his
God, and felt that whether the issue were life or death, it was
all for the best." "The secret of his ability to support those
public institutions with which his name will for ever be asso-
ciated, was to be found in his abstinence to the utmost from
all sorts of personal expense."

Mr. William Russell, who had every opportunity during the
Mutiny of knowing the characters of the great heroes of India
in 1857 and 1858, wrote thus in his "Diary in India" of Sir
Henry Lawrence: — "From what I have heard of Henry
Lawrence, of his natural infirmities, of his immense efforts to
overcome them ; of his purity of thought, of his charity, of his
love, of the virtues which his inner life developed as he in-
creased in years ; of his devotion to duty, to friendship, and to
heaven ; I am led to think that no such exemplar of a truly
good man can be found in the ranks of the servants of any
Christian state in the latter ages of this world."

The following letter, dated Peshawur, 20th August, 1857,
was written by Sir Herbert Edwardes to General John Nicholson,
on the death of Sir Henry Lawrence. It expresses the feelings
of one great Punjab hero to another on the loss of their chief;
and it exhibits the wonderful attachment which bound them all
together, and the reality of their Christian faith, which made
them what they were, sources of blessings to the people, and
towers of strength to the Government which they served. It
was written in the hour of their deepest trial during the Mutiny,
before Delhi fell. We draw special attention to Sir Henry
Lawrence's life and death, because he was the first Christian
Ruler of the Punjab, and the first great Christian hero, who

CHARACTER OF HENRY LAWRENCE. 385

Stamped the impression of his mind and heart both on the
Punjab itself and on the memorable school of able Christian
administrators who succeeded him in the government of the
country. The letter is as follows : —

^'What a loss have we sustained in our ever dear friend
Sir Henry (Lawrence). It would be too selfish to wish it
otherwise, for what a change for him ! After his long battle of
life, his restless strife for the benefit of others — the state, the
army, the Native Princes, the Native people, the prisoners in
gaol, the children of the English soldiery, and all that
were poor, and all that were down — to close his flashing
eyes for the last time on a scene of honourable struggle for
his country, and open them again where there is no more
evil to resist — no wrong — all right, and peace, and rest,
and patient waiting, with all who have gone before, till
earth's trial comes to an end and a perfect heaven begins.
We could not wish to bring him back to the dust, and noise,
and misconstruction of even so great and good a labour as the
reorganisation of our army and empire in India. Fine, brave
old fellow ! he has fought his fight, and won his victory, and
now let him lay his armour down and rest ! You cannot think
what a comfort I find in the memory of the eight days I spent
with him in April last. ... In the days when you and I first
knew H. M. L., he was heart and soul a philanthropist — he
could not be anything else, and I beHeve truly that he was
much more, and had the love of God as a motive for the love
of His neighbour. All good and sacred things were precious
to him, and he was emphatically a good man ; influencing all
around him for good also. But how much of the man there
was left in him \ how unsubdued he was ; how his great pur-
poses, and fiery will, and generous impulses, and strong passions
raged in him, making him the fine genuine character he was,
the like of which we never saw, and which gathered such blame
from wretched creatures as far below the zero of human nature
as he was above it. He had not been tempered yet as it was
meant he should be ; and just see how it all came about.
Cruelly was he removed from the Punjab, which was his public
life's stage, and he was equal to the trial. His last act at
Lahore was to kneel down with his dear wife and pray for the
success of John's administration. We who know all that they
felt — the passionate fire and earnestness of both their natures,
her intense love and admiration of her husband, whose fame
was the breath of her nostrils, and his indignation at all wrong,
whether to himself or a dog — must see in that action one of

2 C

386 APPENDIX F.

the finest and loveliest pictures that our life has ever known.
Nothing but Christian feeling could have given them the
victory of that prayer. What a sweet creature she was ! In
sickness and sorrow she had disciplined herself more than he
had, and as they walked along their entirely happy way
together, she went before, as it were, and carried the lamp;
so she arrived first at the end of the journey, and dear heart-
broken L. was left alone ! All of trial must have been con-
centrated to him in that one stroke, he loved her so thoroughly.
But again, and for the last time, he had the necessary strength
given him, and his character came slowly out of that fire,
refined and sweet to a degree we never saw in him before. I

do so wish you had been with me, and dear , and indeed

all our old circle who loved him so, to see him as I saw him at
Lucknow. Grief had made him grey and worn, but it became
him like the scars of a battle. He looked like some good old
knight in story. But the great change was in his spirit. He
had done with the world, except working for it, while his
strength lasted ; and he had come to that calm, peaceful
estimate of time and eternity, of himself and the judgment,
which could only come of wanting and finding Christ. Every
night as we went to bed he would read a chapter in the New
Testament (out of the Bible she had under her pillow when she
died), and then we knelt down by his bed, and he prayed in
the most earnest manner, dwelling chiefly on his reliance on
Christ's atonement, to which he wished to bring all that he had
done amiss that day, so as to have nothing left against him,
and be always ready ; and asking always for grace to subdue all
uncharitableness, and to forgive others as he hoped to be for-
given himself. The submissive humility and charity of these
prayers was quite affecting ; and I cannot say how grateful I
feel to have been led, as it were by accident, to see our dear
chief in these last and brightest days of his bright and good
career. For the same reason I tell it to you, and have told it to
Becher, because it completes that picture and memory of our
lost friend which will ever make him our example. Oh no !
we had better not wish the news untrue, but try and follow
after him."

Printed by Jas. Truscott & Son, SufFolk Lane, E.G.

OFFICERS, ETC., OF THE SOCIETY.

Archbishop of York.

Archbishop of Armagh.

Archbishop of Dublin.

Archbishop Trench.

Bishop of London.

Bishop of Durham.

Bishop of Winchester.

Bishop of Bangor.

Bishop of Bath and Wells.

Bishop of Carlisle.

Bishop of Chester.

Bishop of Chichester,

Bishop of Ely.

Bishop of Exeter.

Bishop of Gloucester and Bristol

Bishop of Hereford.

Bishop of Lichfield.

Bishop of Lincoln.

Bishop of Liverpool.

Bishop of LlandafF.

Bishop of Manchester.

Bishop of Newcastle.

Bishop of Norwich.

Bishop of Oxford.

Bishop of Peterborough.

Bishop of Ripon.

Bishop of Rochester.

Bishop of St. Albans.

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Bishop of St. David's.

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Bishop of Sodor and Man.

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Bishop of Truro.

Bishop of Worcester.

Bishop of Bedford.

Bishop of Dover.

Bishop of Nottingham.

Bishop of Cashel.

Bishop of Cork.

Bishop of Derry,

Bishop of Down, Connor, &c.

Bishop of Killaloe.

Bishop of Kiilmore.

Bishop of Ossory and Ferns.

Bishop of Tuam.

Bishop of Gibraltar.

Bishop of Calcutta.

Bishop of Madras.

Bishop of Bombay.

Bishop of Lahore.

H. R. Arbuthnot, Esq.
H. B. Boswell, Esq.
Colonel Channer.
Robert N. Cust, Esq.
J. H. Fergusson, Esq.

Vice-Patron— Tn-E. LORD ARCHBISHOP OF CANTERBURY.

President— Tat. RIGHT HON. THE EARL OF CHICHESTER

Vice-Presidents.

Bishop of Travancore and Cochin.

Bishop Sargent.

Bishop CaldwelL

Bishop of Colombo.

Bishop of Mauritius.

Bishop of Victoria.

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Bishop Poole of Japan.

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Bishop of Bathurst.

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Bishop of Nelson.

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Bishop of Rupert's Land.

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Bishop of Athabasca.

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Bishop of Saskatchewan.

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Bishop of Columbia.

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Bishop of Sierra Leone.

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Equatorial Africa.

Bishop Crowther of the Niger.

Bishop Alford.

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Bishop Oxenden.

Bishop Perry.

Bishop Ryan.

Bishop Titcomb.

Dean of Canterbury.

Dean of Chester.

Dean of Gloucester.
Dean of Llandaff.

Committee,
C. Douglas Fox, Esq.
Colonel Gabb.

Dean of Peterborough.

Dean of Ripon.

Dean of Winchester.

Dean of Windsor.

Rev. Canon William Carus, M.A.

Rev. Lord Wriothesley Russell,

M.A.
Rev. Sir G. L. Glyn, Bart., M.A.
Rev. G. E. Corrie, D.D., Master

Jesus Coll., Camb.
Rev. Canon W. Ince, D.D.
Rev. Dr. Perowne, Master Corpus

Christi Coll., Camb.
Rev. Dr. Phillips, President of

Queen's Coll., Camb.
Rev. Canon B. F. Westcott, D.D.
Rev. Canon E. Hoare.
Rev. John Venn.
Rev. Preb. D. Wilson.
Duke of Devonshire.
Earl of Aberdeen.
Earl of Belmore.
Earl of Darnley.
Earl of Ducie.
Earl of Effingham.
Earl of Harrowby.
Earl of Northbrook.
Earl of Shaftesbury.
Viscount Cottesloe.
Viscount Midleton.
Lord Kinnaird.
Lord Teignmouth.
Sir T. F. Buxton, Bart.
Sir J. H. Kennaway, Bart., M.P.
Sir C. Lowther, Bart.
Sir Harry Verney, Bart., M.P.
Capt. the Hon. F. Maude, R.N.
Sir R. Montgomery, K.C.B.
Gen. Sir A. Cotton, K.C.S.L
Major-Gen. SirW. Hill, K.C.S.I. ,
Sir W. Muir, K.C.S.I.
Admiral Prevost.
J. D. Allcroft, Esq.
George Arbuthnot, Esq.
Alex. Beattie, Esq.
Joseph Hoare, Esq.
J. M. Holt, Esq.
Arthur Mills, Esq.
Abel Smith, Esq., M.P.
Rowland Smith, Esq.

Sydney Gedge, Esq.
H. Gibson, Esq.
General Haig.
F. P. Ward, Esq.

General Lawder.
General Maclagan.
P. S. Melvill, Esq., C.S.I.
Henry Morris, Esq.
C. A. Roberts, Esq.
R. Williams, Jun., Esq.

General Robinson.
P. Vernon Smith, Esq.
James A. Strachan, Esq.
James Stuart, Esq.
General Touch.

And all such Clergymen as are Members of the Society.— Law XI.

Ireasurer.—QAVTAX^ THE HON. FRANCIS MAUDE, R.N., V.P.

Honorary Solicitors.— Messrs. BRIDGES, Sawtell, HEYWOOD, & Co.

Honorary Consulting Physician.— Dr. ALFRED BAYNARD DUFFIN, F.R.C.P.

Honorary Stockbroiers.— Messrs. CavELL, STRACHAN, & LarDELLI.

Professional Auditors.— Messrs. TURQUAND, YoUNGS, & Co.

Bankers.— Messrs. WILLIAMS, DEACON, & Co., Birchin Lane, E.C.

Principal of the Institution.— Rev. T. W. DRURY, M.A.

Director of the Missionaries' Children's Home.—Kev. A. J. P. SHEPHERD, M.A.

Secretaries,

Rev. CHRISTOPHER C. FENN, M.A.
Rev. WILLIAM Gray, M.A.
Rev. F. E. WIGRAM, M.A. (Hon.)

Rev. Robert Lang, M.a.

Rev. Henry Sutton, M.A. (Central or Home.)
General GEORGE HUTCHINSON, C.B., C.S.I.

Eugene stock, Esq. (Editorial.)

Assistant Lay Secretary.— Mr. STEPHEN FRANK PURDAY.

Principal Cashier.— Mr. HENRY F. DICKESON.

Accountant.— Mr. WILLIAM COULTHARD.

jissistant Central Secretary .—Mr . EDWARD MANTLE.

Assistant to the Hon. Secretary.— Mr. JOSEPH E. DUNCUM.

Co//«for.— Mr. FRANCIS EDWARD BREWER, 6, Sheffield Terrace, Kensington, W.

MISSIONS OP THE CHURCH MISSIOMRT SOCIETY.

The following is a list of the
The names of those that have,
Africa —

West Africa 1804

Sierra Leone 1816

Egypt 1826

Re-occupied... 1882

Abyisinia 1829

Yoruba 1845

Niger 1857

East Africa 1844

Revived... 1871

Nyanza Mission ... 1876

Mediterranean —

Malta 1815

Constantinople 1819

Re-occupied 1858

Greece 1828

Smyrna 1830

Palestine 1851

Persia 1876

Baghdad 1883

The Indian Ocean —

Mauritius : 1856

Madagascar i860

Seychelles 1875

Mission Fields in which the Society labours, or has laboured.
from various causes, been given up are in italics : —

India —

North India (Agra). 18 1 3

Calcutta i8i6

Benares 1817

Krishnagar 1834

Jubbulpore 1^54

Oudh 1858

Santal Mission... 1858

Gond Mission ... 1879

Punjab and Sindh —

Kotgurh 1847

Sindh 1850

Punjab 1852

Afghan Mission.. 1855

Kashmir 1863

Western India —

Bombay 1820

Deccan 1832

South India 1 8 14

Madras 1816

Travancore 1816

Tinnevelly 1820

Telugu Mission . . 1841

Ceylon —

Kandy 1818

Jaffna 1818

Cotta, &c 1822

Colombo 1852

Tamil Cooly Mission 1855

China —

Shanghai 1845

Cheh-Kiang 1848

Fuh-Kien 1850

Hong-Kong 1 862

Peking 1863

Quan-tung 1882

Japan 1869

New Zealand 1814

America —

North-West America —

Red River 1823

Hudson's Bay ... 185 1

Saskatchewan ... 1859

Athabasca 1858

West Indies 1826

British Guiana 1 827

North Pacific 1856

STATISTICS OF THE CHURCH MISSIONARY SOCIETY'S
MISSIONS FOR THE YEAR 1884.

Stations 216

European Ordained Missionaries 226

Ditto Lay Agents 37

Ditto Female Teachers (exclusive of Wives of Missionaries) 18

Eurasian, &c., Clergy ii

Ditto Lay Agents 10

Native Clergymen 240

Native Christian Teachers of all classes 3»46i

Native Christian Adherents 191,770

Native Communicants 41,192

Schools and Seminaries '>73*

Native Scholars of all classes 69,379

THE SOCIETY'S RECEIPTS AND EXPENDITURE POR
THE YEAR ENDING MARCH 31, 1885.

Receipts.
Ordinary —

Associations ;^i4i,904 18 10

Benefactions 21,016 i 6

Legacies 24,442 11 8

Sundries 10,849 4 I

;^I98,2I2 16 I
Special Funds, &c 33>3*8 16 4

Total ;^23 1,541 12 5

Expenditure.

General Expenditure ^^207,283 12 9

Extension Fund 3>684 o o

Special Funds 25,924 16 5

Total ;^236»892 9 2

The excess of Ordinary Payments over Receipts, viz., ^9,070 i6s. 8d., has been borne by the Contingency
Fund. The balances on account of the various Special Funds have been earned to their several accounts.

PUBLICATIONS

OF THE

CHURCH MISSIONARY SOCIETY.

BOOKS.

THE CHURCH MISSIONARY ATLAS. (A New Edition is in course of
preparation.)

THIRTY-TWO YEARS OF C.M.S. WORK IN THE PUNJAB AND
SINDH. By the Rev. R. Clark, M.A. With Maps. Price 5s.

THE STORY OF THE CHE-KIANG MISSION. By the Ven. Arch-
deacon MouLE, B.D. Third Edition. With Illustrations and a Map. Cloth
gilt, 3s. 6d. ; post free, 3s. pd.

CHINA AS A MISSION-FIELD. By the Ven. Archdeacon Moule, B.D.
80 pages in illustrated wrapper, with a Map, price 6d.; post free, yd.

THE STORY OF THE FUH-KIEN MISSION. By Eugene Stock,
Editorial Secretary, C.M.S. With 34 Illustrations and a Map. Cloth gilt,
4s. 6d. ; post free, 4s. lod.

DAYSPRING IN THE FAR WEST. Sketches of Mission Work in North-
West America. By M. E. J. 24 Illustrations and a Map. Cloth gilt, 4s. 6d. ;
post free, 4s. lod.

PAMPHLETS, &c.

A SERVICE OF SONG on the CHURCH MISSIONARY SOCIETY'S
OBJECTS AND WORK. Prepared by Mrs. Barlow, late of the Church
Missionary College. Price gd.; or 6s. per dozen to Members of the C.M.S.

SUAKIN, BERBER, KHARTOUM, AND TO U-GANDA. Journal of
the Nile Missionary Party to the Victoria Nyanza in 1878-79. Price Twopence.

THE AUTOBIOGRAPHY OF THE REV. IMAD-UD-DIN, D.D. This
interesting sketch of the Rev. Imad-ud-din's life, written by himself, has been
republished in cheap form, and is accompanied by a list of his literary works.
Price One Penny.

INDEPENDENT TESTIMONIES CONCERNING MISSIONARY
WORK. Containing the Testimonies of Indian Rulers, English Bishops,
Non-Christian Natives of India, &c., &c., to the value of C.M.S. Missions.
Price One Penny.

IMMANUEL SHINSAKU KODERA, a Converted Japanese. A Personal
Narrative of his Conversion to the Faith of Christ, with some account by the
same of the Religion of Japan. Price Twopence.

KING MTESA OF U-GANDA. Extracts from Letters and Journals of
C.M.S. Missionaries in Central Africa from 1877 to 1884. Price Threepence.

THE MOMBASA MISSION, EAST AFRICA. With an Account of the
Work among the Freed Slaves at Frere Town. In Coloured Wrapper, with
Illustrations. Price Twopence.

THE HYDAH MISSION, QUEEN CHARLOTTE'S ISLANDS. An

Account of the Mission and People, with a descriptive Letter from the Rev.
Charles Harrison. Reprinted from the Church Missionary Gleaner
of February and March, 1885. In Coloured Wrapper, with Illustrations.
Price Twopence.

THE DEATH OF CHRIST UPON THE CROSS A FACT, NOT A
FICTION. Being a Word in Defence of Christianity against Mohammedan
Attacks. By Dr. S. W. Koelle. Price One Shilling.

THE LAST SPEECH OF THE LATE LORD CAIRNS, The Speech
of the late Lord Cairns delivered at Exeter Hall on March 24th last, at the
C.M.S. Meeting for bringing the Claims of the Heathen and Mohammedan
World before Young Men. Together with his Lordship's Dying Words, by
permission of Lady Cairns. In Wrapper. Price Twopence.

SOME SPEECHES OF THE LATE LORD CAIRNS, made at various
times on behalf of the C.M.S. In pamphlet form. Price Twopence.

ANNUAL PUBLICATIONS.

THE CHURCH MISSIONARY POCKET ALMANACK AND KA-
LENDAR for 1885, Price, in lithographed cover, 3d. ; post free, 4d. In
Pocket-book form, with a ruled Diary for the whole year, with two pages to
a week, a double space being given to each Sunday; also the Lessons for
every day in the year. Roan, with tuck or band, gilt edges, i s. ; post free, i s. i d.

THE POCKET MANUAL OF THE CHURCH MISSIONARY
SOCIETY. Containing the same information of the Church Missionary
Society and its Work as in the Pocket Almanack and Kalendar, but without
the Almanack. Price id.; post free, i^d.

THE CHURCH MISSIONARY SHEET ALMANACK. Price One Penny,

or 8s. per hundred. Sold at the Church Missionary House, Salisbury Square,
London, E.C. The Almanack may be localised. Apply to Messrs. Jas.
Truscott & Son, Suffolk Lane, London, E.C. Price to Localisers, 6s. per
hundred.

MAGAZINES.

THE CHURCH MISSIONARY INTELLIGENCER AND RECORD.

64 pages, medium 8vo., in Coloured Wrapper, price Sixpence.

Comprising : — Articles on the Principles, Plans, and Work of the Church
Missionary Society ; on the Missionary Questions of the Day ; on the History
and Geography of the Countries comprised in the Mission-Field, and the
Religion, Language, and Manners and Customs of their Inhabitants.

Reviews of Books having reference to Missions or the Mission-Field.

Journals and Reports of Missionaries, &c., &c.

Home Work of the Society, &c.

Volumes for the years 1876 to 1884 may be obtained ^ price, cloth gilt, ys. 6d.

THE CHURCH MISSIONARY RECORD. Being a separate issue of a
Section of the Intelligencer and Record, 16 pages, price One Penny,
Comprising the Month, Selections from Proceedings of Committee, Con-
tribution List, Home Work of the Society, as above, &c.

Clergymen having the management of Parochial or District Associa-
tions, and Collectors of 6d. and upwards a week, or 26s. a year, made up
of weekly, monthly, or quarterly collections, are entitled to the CM.
Record free, to be supplied by the Secretary of the Association, who will
purchase them in the usual way, and deduct the cost from the proceeds
of the Association ; notice of this deduction being inserted in the accounts
when transmitted to the Parent Society in London.

THE CHURCH MISSIONARY GLEANER. With numerous large Illus-
trations. i6 pages, demy 4to, price One Penny. The Gleaner has been
adopted in several places as a PAROCHIAL MAGAZINE, the outside pages
being utilised for local notices and information. Price for localising, 6s. per
100, which includes the paper for the local printing: one, three, or four of the
outside pages (at the choice of the localiser) being left blank for that purpose.
For further particulars apply to the Localising Agents, Messrs. Jas. Truscott
& Son, Suffolk Lane, London, E.C.

The Annual Volume of the Gleaner is a handsome and suitable book for
Presents or School Prizes. Price, in coloured paper boards, is. 6d., or is. lod.
post free; in cloth boards, gilt, 2s. 6d., or 3s. post free,

THE CHURCH MISSIONARY JUVENILE INSTRUCTOR. Twelve
pages, large imperial i6mo, illustrated, price One Halfpenny. The Annual
Volume of the Instructor is very suitable for a Present or Prize. Price, in
illuminated paper boards, with Coloured Picture, is., or is. 3d. post free; in
cloth, extra gilt, is. 6d,, or is. 9d. post free.

THE CHURCH MISSIONARY QUARTERLY PAPER. A New Series
of the Quarterly Paper was begun in January, 1885. It consists of four
pages of the same size as The Church Missionary Gleaner page, and
contains gleanings from the Gleaner, with Illustrations. It will not be
supplied gratuitously from the Church Missionary House, as heretofore, but
will be sold at the rate of Fourpence per dozen, or Half-a-Crown per hundred.
The new Quarterly Paper is intended for general circulation among
any who are willing to purchase it. But the Committee desire that it continue
to be distributed gratuitously to Subscribers and Collectors of One Penny per
week as at present. For this purpose the Secretaries of Associations are
requested to order, either direct from the Church Missionary House, through
Messrs. Seeley and Co., or through any bookseller, the quantity required,
paying for the same at the above-named rate, and deducting the cost from
their remittance to the Parent Society. This plan is the same as is already
in force for the separate issue of the Church Missionary Record (see
above).

MISCELLANEOUS.

MISSIONARY HYMNS. A Selection of Missionary Hymns, with Prayers
for use at Church Missionary Meetings, in Wrapper, with Index, price 2d.
per single copy ; post free, 2^d.
The Fifty Hymns in this Selection are also issued in four sets, each set occupying a sheet of four pages.

Any one of these four sheets, called respectively A, B, C, and D, may be had separately, price One Shilling

per hundred ; postage jd. extra. A Circular, giving the first line of each of the Hymns o;i the four sheets,

will be forwarded on receipt of a stamped addressed envelope.

*' A PLEA FOR MISSIONS."

1. A Large Envelope, bearing a Pattern printed in Colours, showing the

Population of the World according to Religions ; with Instructions for
Working the Pattern in Wool, and containing Six Cards for that purpose.
Price IS.; post free, is. 2d. The Six Cards, worked, can be sold at
Missionary Sales. Also

2. A Card, printed in Colours, with an Ornamental Border, showing at

a glance the Population of the World according to Religions, and based
upon the latest published Statistics. Price 6d. each Card ; post free, yd.

NEW MAPS of the EASTERN AND WESTERN HEMISPHERES.

Printed on linen for Lecturing Purposes, with the C.M.S. Missions marked in
red. Price los. 6d. each Map.

MAPS OF AFRICA. Two large Wall Maps. Printed on linen. Suitable for
Lecturing Purposes. Size about 6 feet square, i. The Continent of Africa.
2. Eastern Equatorial Africa, showing the Lake District. Price 8s. each, or
the two for 15s.

INDIA DIAGRAMS. A Set of Twelve Coloured Diagrams. Suitable for
Lecturing Purposes. Illustrative of the Society's Work in India, and the
Customs of the Natives. Printed on calico. Size about 3 feet by 4 feet.
Price Two Guineas.

TINNEVELLY DIAGRAMS. A New Set of Six Coloured Diagrams, illus-
trative of the Society's Work in Tinnevelly, South India. Printed on calico.
Suitable for Lecturing Purposes. Size about 5 feet by 4 feet. Price, with
Explanatory Notes and a Map, ;^i 15s.

REWARD CARDS.

A New Set of Reward Cards is in course of preparation. The Cards will be
Printed in Colours, and will be Illustrative of Work in the Society's Missiors, and
of the Manners and Customs of the Peoples among whom the Missionaries are
labouring, and will be accompanied by full explanatory letterpress. The price will
be One Shilling per packet of twelve Cards. Orders may be sent in to the Church
Missionary House now, each order receiving attention in its turn.

DISSOLVING-VIEW SLIDES, CURIOSITIES, &c.

The following Slides (with Notes) may be had on loan, the borrower to defray
cost of carriage : —

1. CHINA (General).

2. „ (Fuh-Kien).

3. „ (Cheli-Kiang).

4. JAPAN.

5. YORUBA.

6. NIGER.

7. EAST AFRICA.

8. NYANZA.

9. PALESTINE.

10. INDIA (General).

11. „ (Hill Tribes).

12. TINNEVELLY.

Sets of Diagrams on Yoruba, India, Tinnevelly, with a few on N.-W.
America and China, may also be borrowed. Curiosities (in portable Bag) to
illustrate work in Japan, Central Africa, or Tinnevelly, may also be had on
application to Mr. Edward Mantle, Assistant Central Secretary, Church Missionary
House, Salisbury Square.

PAPERS FOR GRATUITOUS DISTRIBUTION.

THE CHURCH MISSIONARY QUARTERLY TOKEN. For gratuitous
circulation among Juvenile Contributors of a Farthing a Week.

Secretaries of Associations should forward to the Society's House, Salis-
bury Square, a requisition for such a number of the Quarterly Token as they
may require, in accordance with this rule ; and Subscribers and Collectors are
requested to apply to the Local Secretaries for their copies.

Paper on Parochial Associations.
Address to Heads of Families, &c.

The Church Missionary Society :
"What is it ? and why should we
help it ? By the Rev. A. H. Arden.

Independent Testimonies concerning
the Work of the Church Missionary
Society.

Brief View of the Principles and Pro-
ceedings of the Society.

Hints on Juvenile and Sunday School
Church Missionary Associations.

Statements and Facts, with a Map.

Appeal tti the Young.

Hints on the Useof Missionary Boxes.

A Talk with Juvenile Holders of Mis-
sionary Boxes.

Parish Canvass Paper.

The Missionary Basket ; or, a Lady's
Hints to Enlarge the Society's
Operations at Home.

Subscription Slip for Pews.

Missionary Boxes, Collecting Books, and Collecting Cards may be procured oj
the Local Secretaries, or, 'where this is not possible, direct from the Church Missionary
House. In all applications for a supply, the name of the Association for which
they are required should be given ; and where the applicant is not a Secretary or
Treasurer of a Local Association, nor a Clergyman, the application should be
countersigned by a friend of the Society.

The Society's Publications may be obtained from Messrs. Seeley & Co.,
46 to 48, Essex Street, Strand, W.C, through the Local Booksellers, or direct
from the Church Missionary House, provided that payment is made in advance.
Orders unaccompanied by a remittance cannot he executed.

P.O. Orders to be made payable to General George Hutchinson, Lay Secretary.

CHURCH MISSIONARY HOUSE, SALISBURY SQUARE, LONDON. E.C.

«.^«— ^^a- UtWO 'wl#f

PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF TORONTO LIBRARY

H&SS
A

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Full text of "The Punjab and Sindh missions of the Church Missionary Society. Giving an account of their foundation and progress for thirty-three years, from 1852 to 1884"

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